in the Spring Now there is an evidence of right and propriety that Christ doth communicate unto his Saints whereby they have a comfortable interest in him First In all his workes and performances they are in a peculiar respect for every Saint his making of the world setling of policies and governments rooting up of Kingdomes executing of judgements in the earth rewarding some and punishing others and the like all these and in all other generall providentiall workes of Christ the Saints have a kinde of interest and proprietie in next unto his owne glorie Christ aimed at the good of his Church in all these things and doth alwayes make them instrumentall for her welfare in which sense are the words of the Apostle 1 Cor. 3. 21 22. All things are yours saith he whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all is yours Secondly The Saints have a claime also in the dignities and honours of Christ There is a reciprocation as it were betweene him and his people they are mutually and interchangeably glorified in one another as Christ is glorified in them Joh. 17. 10. so they are unspeakably dignisied and graced by him The glorie of Children saith Solomon are their Fathers Prov. 17. 6. If the father be heroicall or any way excellent this is the Sonnes glorie unlesse he degenerate now the Saints are called the Seed and the Children of Christ whatsoever therefore he excels in it is their dignitie and their glorie Besides Christ doth impart of his glorie and honour to them making them like himself Is Christ a sonne and heire of all so are thy sonnes and heirs and Co-heirs with Christ shall he judge the World So shall they in some sort Doth he breake in pieces the Nations with a rod of Iron so doe they is he ascended into glory so shall they ascend there is not any whit of his glory unlesse it be that which is utterly incommunicable but they have a touch of it if I may so say yea and that which is incommunicable redounds to their glory also Thirdly the Saints have interest in the Offices of Christ Every Saint may say of Christ he is my Prophet and Teacher he is my Priest and Reconciler he is my King and Governour yea the Saints have such an interest in these Offices of Christ that vertue comes out of him to make them even Prophets and Priests and Kings also Prophets in some measure to teach themselves and others Priests to offer spirituall Sacrifices acceptable to God by Christ and Kings to rule over their owne lusts and corruptions Fourthly the Saints have interest in the graces of Christ he that hath the field hath also the treasure that is hid in it It was the greatest consolation and joy of the Spouse that shee could say My Beloved is mine So all that is in Christ a Believer may appropriate to himselfe he may say his riches his love his goodnesse his greatnesse his power and all that is his is mine I have interest in all those transcendent graces of his his mercy his truth his promises they are all mine Thus the Saints have a peculiarity and right in Christ which is as the Spring of all mutuall love betweene them Now to joine the words together My Beloved is mine and I am his they imply 1. A mutuall interest as Psal 73. Whom have I in Heaven but thee and what is there in Earth in comparison of thee He is mine yea and I am his there is propriety with peculiarity and interest 2. The words imply a mutuall love Christ is the object of the Saints best affections and the Spouse is the very Center of Christs love his love rests on the Church and scatters not to other objects Thus the Apostle applyes the love of Christ saying He loved me and gave himselfe for me Gal. 2. 20. And we love him because he loved us first 1 John 4. 19. So that the Church may say Christ is mine and his love is mine and I am Christs he hath my soule my affections and all that I have is his he hath my love to the uttermost 3. The words doe also imply mutuall familiarity Christ is my familiar my fellow-friend and Companion he discovers himselfe unto me in the secrets of his love So the Saints have a spirit of fellowship and familiarity with God in Christ so that they can unbosome and let open their hearts to him upon all occasions as unto a familiar 4. And lastly they imploy complacency or resting one in the other Christ hath a complacency and resting in his Spouse he is well pleased in her taking the greatest satisfaction and content in her that possible can be thought on So the Church hath a complacency or well-pleasednesse in her beloved whereby shee doth approve and like of all that is in him resting in his goodnesse as in the most lovely and desireable object in the World Hence shee saith in Chap. 1. Verse 1 2. Thy love is better then Wine Because of the savour of thy good Ointments powred forth therefore doe the Virgins love thee This shews what a pleasing and delightfull object Christ is to a believer what more acceptable to the tast then fragrant wine Christ is far more acceptable to a Saint What more pleasing to the smell then sweet Ointments of an exquisite composition Christ is the same and far sweeter to the heart of a believer so that the Saints from this complacency and wel-pleasednesse in Christ doe sweetly acquiesce and rest in him as in the loveliest object in the world Having spoken of the union and communion betwixt Christ and his Church where was set forth the mutuall interest and owning between Christ and the Church Now it will be necessary that I speake something of the order of this union Christ is first ours then we are his My beloved is mine and I am his Hence Note That Christ is first ours and then we are his because he is ours For this there are foure grounds 1. Christ is the well-spring of all grace in us our grace comes from his grace and our love from his love as appears 1 John 4. 10. 9. 2. Because the lesse is first beloved of the greater the nature of love is first to discend the superiour first loves the inferiour as the love of a Father discends to his Child first then the Childs love ascends back to the Father So Christ first condiscends to love us then we ascend in our love to him againe 3. From the attractivenesse of Christs love Magnes amoris est amor love is the attractive loadstone of love now our nature is such that we will love onely where we are first loved as the heat of the Sun-beams reflect from a wall so Christs love to us cannot but cause a reflexion of ours upon him our love is but a sparke of his We loved him saith the Apostle because he loved us first when he
of our soule is to thy name and to the remembrance of thee Or we may take the Bed here for the place and duties of Gods worship the Temple and the Ordinances as in Chap. 1. 16. where it is said Our Bed is green meaning the place and means of bringing forth converts unto Christ I sought him whom my soule loveth The Hebrew word Translated Sought signifies to seeke by suing and praying by asking direction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quaesvit requisivit postulavit petijt siuduit conatus est counsell and by making a strict inquiry after the thing seeked for So that the Church sought by much prayer study and meditation shee made a diligent search after her beloved Whom my soule loveth towit Christ whom shee called her beloved Chap. 1. 7. The Church using this Periphrasis instead of a proper name doth nothing else but expresse the force of her love and the earnestnesse thereof It was the strong affection of love that set the Church on seeking Christ shee could not indure his absence nor sit downe contented without him Thus the Church sought Christ in his absence her successe followeth which for the present is non availing for shee saith But I found him not I found him not towit presently or I did not sufficiently perceive him to be present with me according to my hearts desire I find not such sweet discoveries of his love nor such glorious apprehensions of him as my soul desireth This was the Churches successe for the present The verse being thus opened let us take notice of some Observations from it First Observe That Christ may sometimes be absent from his dearest Saints This is implyed by the Churches seeking Christ for inquisition implyes absence Christ may and doth many times vaile himselfe for a time and withdraw his light and comfort from the soule but we must know also that he takes not away his love but onely suspends the acts of it he doth but seeme to frowne when he doth abscond and ecclipse himselfe from the soule so that the soule looseth the sence of his love and favour so that Christ seemeth to be altogether absent or at a great distance from the soul Secondly Observe That when Christ is absent from the Saints they are in great unquietnesse of mind for want of the feeling of his presence Hence the Church saith shee sought Christ upon the bed of tribulation and sorrow in the night of solitarinesse and affliction for when Christ is gone from a Believer in his apprehension then the comfort and assurance of his love is gone joy and light is gone O how dejected how disconsolate is the soul then So far as a man is spirituall the flame of love to Christ is kindled in him and then he cannot sit down without him He is the Fountaine of all supply he is the staffe of strength the support of joy and the very life of the soule O that I might see him saith the Christian O that I might live in his presence Nothing in the world will content him neither honour nor riches nor pleasures nor friends nor any thing else will content him till he find the Lord Jesus Christ his Beloved whom formerly with unspeakable pleasure he injoyed Thirdly Observe That the Church makes earnest inquisition and dilligent search after Christ when he is absent I sought him c. Shee seeks Christ with meditation study and strong endeavours shee seeks him diligently as appears in the Verses following shee never gives off untill shee finds her beloved All the Ordinances wherein shee seeks Christ are as I may say a walke wherein he meets his people therefore the Saints put themselves upon that way but if they find not Christ present their spirits faile but when Christ is to be found by them it is as life from the dead Fourthly Observe That the principle from which a believer seeks Christ is love I sought him whom my soule loveth The love of iChrist cannot be concealed a man may sooner keep in the wind with his fist or stay the Ointment of his light hand from bewraying it selfe as the Wise man peaks Prov. 27. 16. then not utter his love to Christ Love is such a fire as will break forth it is the strongest affection of the soule and cannot be satisfied without the enjoyment of the thing beloved Lastly Observe That Christ is not always to be found in our sence and feeling though we use all good means to attaine it This is from the Curches successe in that shee saith I found him not Christ is not alwayes found on the suddain he may a good while suspend the acts of his love from a soule to the end he may make it earnest in seeking after him and with endurance wait for his returne and this effect we see in the following words wherein shee persists in her Narration thus Verss 2. I will rise now and goe about the City in the streets and in the broad wayes I will seeke him whom my soule loveth I sought him but I found him not In this Verse we have the Church stirred up to make a farther search after her beloved And herein observe First her resolution to make farther inquiry after Christ I will rise now c. This resolution was enforced from her not availing in her former search Secondly her action of so seeking and that is shee goes 1. Into the City 2. Into the Streets and broad places Lastly we have the effect of her further search it is as the former nothing at all availing for saith shee I sought him but I found him not I will arise now c. In the words the Church declareth her increase of grace of faith love zeale and fervency of spirit as if shee had said I will not delay my searching after my beloved no longer for all these are the words of the Spouse speaking unto her self as it were declaring the consultations which shee had within her selfe and resolving what shee were best to doe therefore now saith shee I am resolved diligently to seeke him now I will leave my former seeking in bed and I will seeke him in the City c. Thus we have the Churches resolution Now followeth her action in seeking And goe about the City in the streets and broad places c. I will goe about the City towit to seeke my beloved for I will leave no place unsought as if shee had said which shewed her earnest desire to obtain that which shee look't for By the City we may understand Jerusalem the holy City where the Temple was seated and the practise of all the Ordinances whither all Israel repaired thrice every yeare which was a figure of the Church as appears Isa 26. 1. In that day shall be sung in the Land of Judah we have a strong City c. This is spoken of the Church under the Gospell for whom the Lord would appoint salvation for walls and bulwarks So that the Church sought her beloved among
hath given more pledges of his love in the times of the Gospel then in the times of the law Lastly The will and mind of God is more fully and more plainly revealed to his people under the Gospel then it was under the Law God let out light by little and little till the sun of righteousnesse arose So we have it in Heb. 1. 1. God spake unto the Fathers by the Prophets at sundry times and in divers manners but in these dayes he hath spoken by his sonne Vers 2. That is he hath spoken morefully and plainly The antithesis or opposition which the Apostle sets between Gods speaking by the Prophets of old and by his Son in the latter age of the world shews plainly the dimnesse and darknesse of those former ages in comparison of those which have been since the comming of Christ 3. In that the word of the Gospel is called the kisse of Christs mouth Observ That the Doctrine of the Gospel is very sweet and desirable From hence it is that David doth so highly commend the holy Doctrine of the Lord that it is perfect pure and infallible and of such mighty operation and effects that he saith it is more to be desired then gold yea then much fine gold sweeter then the honey or the honey-comb Psal 19. In the Originall the words run thus sweeter then the dropping of the honey-combs It is meant of that which commeth forth without pressing and therefore counted the sweetest and purest honey of all other All the Epithites given in Scripture unto the Gospel do shew that it is sweet and comfortable it is called the good word of God Heb. 6. 5. A good doctrine 1 Tim. 4. 6. A faithfull saying and worthy of all acceptation 1 Tim. 1. 15. The word of life Phil. 2. 16. The word of reconciliation 2 Cor. 5. 19. The Gospel of peace Ephes 2. 17. The Gospel of salvation and the word of truth Eph. 1. 13. Besides the Gospel brings glorious effects along with it as liberty to Captives and blessed joy and comfort to those in distresse as in Isa 61. 1 2. It is tidings of great joy viz. of reconciliation to God by Christ and of peace and joy in the holy Ghost It is no other then the sweet kisses of Christs mouth and those heavenly Oracles of his mouth whereby he calleth enlightneth comforteth and worketh faith in his people Christs affections were as I may so speak dyed in love and sweetnesse and his heart was as a fountain of grace therfore needs must his mouth be sweet which is as it were the instrument by which he utters what is in his heart Christ conveyeth all his graces and all good things into his people by the word of his mouth No marvail then though the Church be enflamed with the desire of the kisses of his mouth 4. Observe from the reason which the Church renders of her most earnest longings and desires after Christ For thy loves c. That those strong desires and those earnest longings of the faithfull after Christ they flow from a principle of love Love is impulsive and constraining it hath a sweet kind of violence to draw out all the affections of the soule unto Christ see this in 2 Cor. 5. 15. The love of Christ constrains us saith the Apostle So again in Jer. 31. 3. I have loved thee with an everlasting love therefore with mercies have I drawn thee saith the Lord. And in Hos 11. 4. I drew them with the cords of a man with bands of love c. Now wee must understand this principle of love to be either Christs love to us or our love to him for there is an interchange of spiritual love between Christ and his people First Christs love to us in respect of the extrinsicall part of it is the expressing of his love to us by the evident testimonies of his favour grace and by uniting of himselfe unto us making of us to partake with himselfe of his own goodnesse Now by the manifestation of Christs love to us he begets in our souls a love of him his love is as the cause our love as the effect and as Solomon saith of the rivers that they both come from and return again into the Sea Eccles 1. 7. So Christ is the ocean of spiritual love from whence we derive and in to which we return our love so that our love proceeds from Christ's love his love is as a load-stone attractive drawing our affections to him our love is as the reflecting backe to him again the beames of his owne love Now that principle of love by which wee are drawn to Christ is both Christ's love to us and the fruits thereof namely our love to him Now there are three things in love whereby the affections of the soul are drawn unto Christ 1. An affection of the will whereby we are inclined unto the thing beloved Now the nature of the will is elicita not coacta inclined and drawn forth not compelled and constrained will should be no will if it were so but there is that divine excellency that excellent dignity in Christ which is as a load-stone very attractive an object very tempting and alluring to bend to draw and to incline the will making of it to close with Christ as with the best and most excellent object in all the world 2. A desire of union and enjoyment of the thing beloved Now when the soule eyes such an excellent object as Christ is in respect of his spirituall beauty and super-eminent worthinesse and dignity it presently covets the enjoyment and function of him the soule desires nothing more then union then peculiarity and interest then the everlasting possession of him who is that love-deserving object 3. A complacency or wel-pleasednesse whereby we rest our selves well pleased in the goodnesse of the thing beloved now nothing in the world is more pleasing to a believing soule then Christ so that let his dispensations be what they will his Saints are never weary of him Yea they take pleasure in infirmities in reproaches in necessities in persecutions in distresses for his sake and when they be weak in themselves then they are strong in him and more then Conquerours as saith the Apostle Now by these 3. acts or effects in love are the affections of Believers eminently drawn out toward Christ 5. Observe from her form of speech thy loves speaking in the plurall number That the love of God in Christ is an infinite and a manifest love The Apostle would have the Ephesians to comprehend with all Saints the breadth and length the depth and heighth of the love of God in Christ but yet for all that he concludes that it passeth knowledge Ephes 3. 18 19. God's love is of one nature and substance but it is various in respect of the dispensations thereof Love is an internall affection in God and therefore it passeth understanding so that we cannot conceive of it as it is in
it selfe but onely wee know and understand it according to the dispensations thereof Now the acts or the effects of Gods love in Christ are various and many viz. 1. His electing love whereby he hath predestinated a certain number of men that the glorious grace of God might be manifested in them see Ephes 1. 4 5 6. The Apostle saith God hath chosen us in Christ before the foundation of the world that wee should be holy and without blame before him in love who hath predestinated us to be adopted through Jesus Christ unto himselfe according to the good pleasure of his will To the praise of the glory of his grace whereby hee hath made us accepted in the beloved Here we see the first act of Gods love in choosing of his before the foundation of the world and that saith the Apostle according to his purpose Ephes 1. 11. 2. His redeeming love whereby he hath brought his from the bondage of sinne into glorious liberty and freedome Our redemption was a full testimony of his love as appears by these Scriptures following Gal. 4. 4. For when the fulnesse of time was come God sent forth his sonne made of a woman made under the law that wee might receive the adoption of sonnes So in Act. 20. 28. The Church of God which he hath purchased with his own hlood And in 1 Tim. 2. 6. The man Christ who gave himselfe a price of our redemption This was a plain demonstration of Gods love in Christ for saith the Apostle God shewed his love to us in that while we were yet sinners Christ dyed for us 3. Gods love of calling now there is a double calling an inward and an outward the outward is a bare propounding of the Gospel but the inward call is a spirituall enlightning whereby the soule is enlightned by the spirit of wisdome and revelation to know the hope of his calling Ephes 1. 17. And that whereby the soule is made able to apprehend him of whom it is apprehended Phil. 3. 12. This is that grace begotten in the will of man that being the proper subject of this grace by which meanes the whole man is converted unto God 4. We have Gods justifying love whereby hee doth free and discharge his people from sinne and death and accounts them righteous in Christ 5. His adopting love whereby he accepts the faithfull unto the dignity of sonnes John 1. 12. As many as received him to them he gave power to be made the sonnes of God to those that believe in his name Now Christ is the band of this union for by him we come to be made heirs of God Co-heirs with Christ Rom. 8. 17. This excellent dignity is procured for us by Christ as a Redeemer Gal. 4. 5 6. God sent his sonne c. to redeeme them that were under the law that we might receive the adoption of sonnes And because yee are sonnes God hath sent forth the spirit of his sonne into your hearts crying abba Father Observe here that the spirit of adoption is called the spirit of the sonne because the holy Ghost sealeth up our adoption in Christ so that through Christ it is made sure unto us 6. His sanctifying love whereby he doth free Believers from the filthinesse and pollution of sinne and restore in them again the image of God which consisteth of righteousnesse and holinesse Eph. 4. 24. 7. And lastly his glorifying love whereby he lifts up his people unto that state of life and glory and gives them an immortall inheritance where all comfort peace and joy shall abound and where they shall have the communion of the chiefest good viz. the love of God shining forth immediately upon their hearts Now though the loue of God in Christ be one intire single and internall act yet after the manner of our conceiving it is set forth by diverse externall acts or effects And wee must know that all these effects flow from that originall love of God these are but new acts proceeding from that eternall love of God which was in his own breast from eternity 6. Observe That the sence and feeling of Christs love is more excellent and efficacious unto Believers then all the most pleasant and delightfull things in the world The Church doth preferre it beyond all comparison of worldly things saying Thy loves are better then wine Now what is more pleasing and delightfull to the tast then fragrant wine yet Christ's love is the same and far sweeter to the hearts of Believers Wine is exceeding usefull and comfortable to man but Christ exceeds in his usefulnesse to the soule so that look of what use or vertue wine is to man of the same use and vertue is Christ to his people The properties or vertues of wine are such as these 1. Wine delighteth the heart of man Psal 104. 15. And in Eccles 10. 19. Wine maketh merry That is it doth refresh comfort and make glad the heart of man so Christ gives his people comfort and refreshment in the midst of feares and dangers Hee is that Shilo which brings tranquility and peace unto his Saints he refreshes them with living waters even with the sweet communion of his spirit and with the abundance of his graces 2. Wine causeth to forget affliction and misery Prov. 31. 6 7. In like manner the love of Christ causeth us to forget those things that are behind Phil. 3. 13. And the Apostle saith of himselfe that he doth now rejoyce in his sufferings Col. 1. 24. The sweetnesse and the joy that he found in Christs love did swallow up all the bitternesse and sorrow of his afflictions 3. Wine was used in the legal sacrifices and service of God Numb 15. 5. Thus was Christ's love manifested by a sacrifice in himselfe by which we draw abundance of comfort to our selves 2 Cor. 1. 5. As the sufferings of Christ abound in us so our consolation aboundeth by Christ This consolation is much more then was in all legall sacrifices which could never make him that did the service perfect as pertaining to the conscience Heb. 9. 1. 4. Wine enflames and overcommeth therefore saith the Apostle be not drunke with wine Ephes 5. 18. But saith he be filled with the spirit that is let the comforts and graces of Christ's spirit fill and overcome your hearts 5. Wine is put for all delicate comfortable or costly things in the world which the greatest sort of men doe use in their Feasts Isa 25. 6. The Lord promiseth to make a feast of fat things a feast of wines on the lees He alludeth to the practice of great Kings of the earth and delicate persons which follow their pleasures and have their sweet wines c. But yet they find not so much delight and comfort in their Feasts as the Saints do in the love of Jesus Christ Hence it is that the Church cryeth out with desire to enjoy her beloved rendring this reason that his love is better then wine that is better then
Christ Thus much for the cause the effect follows Therefore doe the Virgins love thee Whence observe Thirdly That the sweetnesse of Christ causeth love in his Saints The Originall of our love is Christs communicating of goodnes to us there is nothing in the streams but what comes from the Fountaine he is the Fountaine of love and sweetnesse who by his streams flowing into our hearts causeth in us to abound a Divine love towards him the fire of his love kindles the flame of our love to him againe our Ointment is from Christs Ointment the head being Anointed the Oile ran downe to the Skirts as it was said of Aaron Love is the inclining of the will to something that is excellent and agreeable to it selfe now the nature of the will is Elicita not Coacta inclined and drawne forth not compelled and constrained The will is absolute and free no violence can be offered to it therefore nothing but the sweetnesse and efficacy of Christs grace can be a Load-stone attractive to draw out incline the will Againe the object of the will is something that is good Bonum est objectum voluntatis sayth the Moralist whither it be Bonum reale a substantiall good or Bonum apparens a seeming good yet both are the object of the Will Hence it is that the transcendent excellency beauty love goodnesse and thato verflowing Fountain of grace and sweetnesse apprehended by the Saints to be in Christ these make him to be the best object these also incline the Will attract the heart and draw the souls of Beleivers unto him Againe observe that the object of the will must be a thing suitable Bonum sibi conveniens a good agreable to it selfe Now such a proportionable good as this is found to be in Christ which is respondent or answerable to all our desires or Capacities he is suitable in all his Offices and communications in his blood for pardon in his grace to adorne us in his love for lost sinners in his fullnesse for empty and poore souls Now when the Saints can take a spirituall view of Christ and observe all the dimensions of his love and sweetnesse they apprehend him to be Summum bonum the chiefest good farr beyond all worldly things though of never so exquisite and delicate an extraction and therefore desire most of all to have the possession of him according to that in Psal 73. 25. Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee saith David Fourthly in that the Church changeth her Speech from the whole to the parts for shee doth not say I but the Virgins love thee Observe That as the whole Church so every Member of Christ hath the sence and feeling of Christs love and graces by the powring forth of his name John 1. 10. Of his fullnesse wee have all received and grace for grace Every Member hath received a measure and proportion from Christs fullnesse The Apostle speaking of the Gift of Continency saith Every man hath his proper gift of God 1 Cor. 7. 7. And so he speaketh concerning spirituall gifts and saith There are diversities of Gifts but the same Spirit and there are diversities of operations but it is the same God which worketh all in all but the manifestation of the Spirit is given to every man to profit withall for to one is given by the same Spirit the word of wisdome c. 1 Cor. 12. 4 6 7 8. And so the whole Chapter goes on and tells us that the Church is the mystical body of Christ and though the body be but one yet the Members are many and that the same Spirit divideth to every Member as it pleaseth himselfe As in the naturall body there is not any one member but receives an influence from the head So it is in the Mysticall body of Christ And againe the Apostle saith in Ephes 4. 7. But unto every one of us is given grace according to the measure of the gift of Christ Christ doth measure out proportionable gifts and graces for every Saint therefore as the whole Church is the Spouse of Christ so is every particular Member and all the priviledges and graces belonging to the whole Church belong to every Beleiver Fifthly Observe Such as are true lovers of Christ are onely those that are holy and pure By Virgins here are not understood those that are single or un-married but it signifieth the chastity and spirituall purity of those that truely love Christ These are chast in their lives holy in their thoughts sanctified in their actions These are not defiled with the World as to give themselves up to uncleane lusts of the flesh nor to commit spirituall whoredome against God the Saints studdy to possesse their Vessells in Sanctification and honour their bodies are the Temples of the holy Ghost they labour to be like unto their head and Spouse holy as he is holy pure as he is pure These are they which are not defiled with women for they are Virgins Revel 14. 4. That is that are not polluted with spirituall Fornication as the Apostle calls it 2 Cor. 12. 2. These follow the Lamb whithersoever he goeth They will not follow Antichrist for their head and guide but they follow Christ though it be with the hazzard and losse of all their worldly enjoyments their love ro Christ is pure and chast like unto Virgins whose affections will not easily be drawn unto any besides their Beloved VERS 4. Draw me we will run after thee the King hath brought me into his Chambers we will be glad and rejoyce in thee we will remember thy love more then wine the upright love thee IN these words we have a second request of the Spouse unto Christ that he would not onely call her outwardly by the voice of the Gospell but forasmuch as the word Preached profiteth not if it be not mixt with faith in them that heare it Heb. 4. 2. that he would open her heart Acts 16. 14. and enlighten her by his Spirit that he would give unto her his Spirit of wisdome and revelation that the eyes of her understanding might be opened that shee might know what is the hope of her calling Ephes 1. 17. In these words there are two things considerable 1. The Prayer of the Church 2. The Reason of it First The Churches Prayer in these words Draw me c. Secondly The Reasons are drawne from the effects or fruits thereof which are two The first in these words We will run after thee The second is set downe in these words The King hath brought me into his Chambers From which effects we have the Churches protestation of ingagement declared by a three-fold respect which shee bears to Christ First shee doth exalt and rejoyce in him We will be glad and rejoyce in thee Secondly her mind or senses are set at work We will remember thy love more then wine Thirdly her engagement of affection The upright love thee
are perfect in respect of their justification For by one offering Christ hath perfected for ever them that are sanctified Heb. 10. 14. And they are perfect in parts in respect of sanctification being sanctified in every part they are sanctified throughout in soule and body and Spirit 1 Thess 5. 23. Or thus the Saints are perfect and upright comparatively being compared to others that are weak or lesse perfect Lastly uprightnesse may be opposed unto hypocrisie or to one that will pretend much and intend little one that hath a double heart a heart and a heart So it notes to us one of an upright heart of a sincere mind one that is single and plaiue hearted and of a simple disposition without guile or wickednesse The Greeks expresse this by such words as signifieth one that is without complaint none can justly complaine of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irreprehensibilis inculpatus and one that is blamelesse or without blemish The word Tamin be thou perfect upright or sound or honest and plaine in thy walking Gen. 17. 1. comes from the same roote that the word Thummim doth which we read of Exod. 28. 30. the High-Priest was to beare Vrim and Thummim on his Breast-plate and Thummim was to signifie the uprightness and integrity of his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and life as the Vrim did the light of his understanding and knowledge Uprightnesse being opposed to that which is crooked is that which is streight and right it being opposed to that which is lame and defective it is perfect sound and firme it being opposed to hypocrisie it is sincere pure and holy The upright love thee That is the righteous are confirmed and increased in love towards him more and more thus the Apostle writeth to the Saints That they might believe on the Son of God 1 John 5. 13. That is that they might continue and persevere and that they might increase and grow strong in faith So the sence is this whereas Christ leadeth his Saints into his Chambers and there discovers to them the secrets of the Fathers bosome and giveth them glorious sights of those Heavenly riches and treasures which he hath prepared for them now by their remembring and mentioning of Christs love they are confirmed and increased in love towards him againe The words being thus unfolded yeild us these Observations First That those glorious discoveries of Christ made towit in his Chambers to the Saints causeth in them glorious and unspeakable joy It makes them to rejoyce inwardly and to triumph outwardly yea they leap for joy their joy is like the joy in Harvest and like to those that divide the spoile Isa 9. 3. As John Baptist leapt in his Mothers Womb at the tidings of Christ So the Saints cannot but rejoyce in the spirituall revelation of Christ whose Kingdome is not meat and drink but righteousnesse and joy in the holy Ghost Rom. 14. 17. Wherefore the Prophet saith I will greatly rejoyce in the Lord my soule shall be joyfull in my God for he hath cloathed me with the Garments of Salvation he hath covered me with the Robe of reghteousnesse as a Bridegroome decketh himselfe with Ornaments and as a Bride adorneth her selfe with Jewells Isa 61. 10. It is in the Hebrew In rejoycing I will rejoyce that is with exceeding great joy this joy is called unspeakable and full of glory 1 Pet. 1. 8. forasmuch as the thing it selfe wherein we rejoyce and the workings of Christs Spirit causing this joy is more Heavenly and divine then we can either conceive or expresse And this is that which the Apostle exhorteth us unto Phil. 4. 4. Rejoyce in the Lord. And he saith further take it upon good grounds forasmuch as you have the true cause of joy And again I say rejoyce Take a Virgin which is betrothed to some great Prince and lead her into his Chambers and shew unto her all his rich Treasures and Jewells which are reserved for her will it not make her greatly to rejoyce Thus the soul is led into the Heavenly Chambers of Christ and there is shewed unto her the glory and riches given her by Christ how is it possible but she should rejoyce and be glad and rejoyce with joy unspeakable and full of glory Secondly Observe The Saints record and make mention of all Christs manifestations of love to their souls Come and heare said David ye that feare the Lord and I will declare what he hath done for my soule As if he had said I shall tell you of many strange passages of love which the Lord hath shewed towards me And this is that the Prophet calls for saying Praise the Lord call upon his name declare his doings among the People make mention that his name is exalted Isa 12. 3 4. And againe I will mention the loving-kindnesse of the Lord the praises of the Lord according to all that he hath bestowed upon us and the great goodnesse towards the house of Israel which he hath bestowed on them according to his mercye◠and according to his loving-kindnesses Isa 63. And so in Psal 45. 18. I will make thy name to be remembred in all Generations therefore shall the people praise or confesse thee for ever and for ever That is I shall for ever confesse and celebrate the glory of thy Kingdome Now the Memory is the Store-house of the soule if it were not for this faculty all the favours we receive from Christ would be lost and forgotten it would be as the Prophet speaketh of him that earneth wages to put it in a bag with holes Hag. 1. 6. And forgetfullnesse is complained of very much in Jer. 2. 32. Can a Maid forget her ornaments or a bride her attire yet my people have forgotten me dayes without number as if the Lord had said I am much better unto you then your garments or attire and if it be such a hard thing to forget such things as they how is it that you have forgotten me All the service that is expected of us is comprehended under the Memory Eccl. 12. 1. Remember thy Creator in the dayes of thy youth c. Remember is put for fear honour obedience the like Christs love cannot be forgotten in a gracious heart but it maketh us never to be satisfied with the setting forth publishing to others the sweet refreshing comforts we find in his love yea of his loves that is of all his particular loves even from election unto glorification a beleiver wil celebrate set forth every new act of grace which he receives from Christ he will not commit any of them unto oblivion or forgetfulnes 3. Observe That all a Beleivers faculties senses affections are dedicated given up to Jesus Christ The memory the will the affections of joy and delight of love areall fixed upon that love-deserving object Christ if it were not so what do we differ
he knows any thing he knoweth nothing yet as he ought to know 1 Cor. 8. 2. That is he that hath an opinion that his knowledge is perfect knows nothing at all But Christ doth not upbraid the Church with her ignorance but is ready to imbrace and instruct her Hence Observe Secondly That Christ takes not advantage from the sins or from the ignorance of his people to utbraia them but doth rather help them against their infirmities The Church had many deformities and failings shee had observed mens traditions and neglected those things which Christ had given her in trust shee was ignorant of the wayes of Christ and yet Christ deals very tenderly and sweetly with her Seing thou knowest not c. Christ is so far from casting off his people for weaknesse that he delights in helping and sustaining his people under their infirmities When I am weake then I am strong saith the Apostle And Christ himself hath commanded us that we receive him that is weake in the faith not to cast him off from our fellowship and society surely then he will not cast off his people for their weaknesse and ignorance neither will he any way neglect them for some failings Christ doth beare with the infirmities of his people in relation to his Office of Priest-hood so saith the Author to the Hebrews Chap. 2. 17 18. Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull High-priest in things pertaining to God to make reconciliation for the sins of the people for in that he himselfe hath suffered being tempted he is able to succour them that be tempted That is Christ was like to his Brethren in all things sin excepted to the end he might be a faithfull High-priest never to neglect his people at any time but in all their flips and oversights to shew them mercy and hence it is he hath taken our weaknesses upon him as a pledge to testifie and assure us that he will both pity and help us Now in that the Apostle saith He being tempted is able to succour them that are tempted He doth not mean that Christ received any ability by his temptatations but he would assure us thereby that Christ is willing to succour us under temptation as one that hath undergone temptations himselfe Now the truth of this appears yet more in the following words wherein we have a sweet compellation or ravishing forme of words O thou fairest among women Christ doth here commend the excellent and surpassing beauty of his Church not withstanding all her deformities and blacknesse spoken of before She was deformed and black in the eyes of the world and also in her owne apprehension but faire and beautifull in Christ's eye and shee was not onely of some meane or ordinary beauty but the fairest among women The Hebrew Japhet faire signifies faire or beautifull not onely in respect of colour and complexion but also in a just symmetry or proportion of parts for both fairnesse of complexion and proportion of members makes the most compleat beauty The word doth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulchrum esse venustus decorus fuit import such a beauty as attracteth love and draweth approbation or good liking Sometimes the word is used in a double forme to increase the signification of it and then it signifies the most transcendent and very excellent beauty so it is used concerning Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psa 45. 3. Thou art fairer then the Children of men Psal 45. 2. That is thou art much fairer then all the Sons of Adam this fairnesse is not onely meant of the body but of the mind and of the understanding such beauty is called The beauty of wisdome Ezek. 28. 7. This beauty consisteth in wisdom and holinesse it is the beauty of all spirituall graces of the Saints as faith love patience humility c. it is not an outward beauty of the body but an inward beauty of the soule The word importeth as I hinted before such beauty as attracteth love and approbation for the same word is attributed sometime to Cattell Genes 41. 2. Sometime to Trees Jer. 11. 16. And to all the works of Gods hands Eccles 2. 11. So that it is applied to such things as doth draw and win the affections of man yet Christ addeth to this beauty by saying The fairest among women The most comely beauty is usually set forth by women as strength and valour is set forth by men and when he saith Faire among women he meaneth more faire then other women or the fairest of woman-kind thus Mary the Mother of Christ is called Blessed among women Luke 1. 28. That is more blessed then other women so the Lyon is said to be strong among Beasts Prov. 30. 30. That is the strongest among Beasts Now the meaning must needs be thus that the Church is far more excelling in all spirituall beauty beyond all earthly and temporall beauty however shee seemeth black in her owne eyes as all the Saints are privy to their own deformities and however others doe contemne her esteeming her to be void of beauty yet unto Christ shee seemeth to be most faire There are many in the world that have a shew of externall beauty and are adorned with many externall Ornaments but their beauty in the eyes of Messiah is nothing comparable to the beauty of the Saints who indeed are base and contemptible to carnall view but yet by their spirituall beauty and Ornaments they excell them all Hence it is Christ calleth the Church the fairest among women Now from this insinuating sweet compellation of Christ to his Church Observe First That Christs doth win the affections of his Saints by sweet insinuations He doth as it were insinuate and get into our affections before we are aware Hence it is that he useth such sweet termes of relation to his people as Love Dove undefiled Spouse Brethren Children Friends Sonnes and the like all to insinuate and get within their hearts and that for these ends First to assure them of his good will love delight and acceptation I call you no more Servants but friends saith he Because that I receive from the Father I declare it unto you John 15. 15. That is you are my Friends and I deale with you as a friend and by this you may take notice of my love and friendship towards you because I reveale unto you the mind of my Father Secondly to cause them to take notice of his grace and love The Saints of Christ are often complaining of blacknesse and deformity but seldome acknowledgeing their beauty and fairnesse they can often see their meannesse but not their riches their weaknesse but not their strength their sins but not their graces The Church here had called her selfe black but Christ calleth her faire shee was something blackish in her owne eyes but exceeding faire in Christ's eyes Now that the Church might apprehend her owne beauty
A liberall and a bountiful love Christ hath parted with that for his people which was most deare unto him the soule in his body the blood in his veines and which was more deare unto him then all the rest the sweet and ravishing apprehensions of his Fathers love which was so ecclipsed in his agonies that hee cryed out with a loud voyce my God my God why hast thou forsaken me It is reported of the Pelican that shee openeth her breast with her bill and feedeth her young ones with the blood distilling from her and therefore saith mine Author the Aegyptians used to make that kind an Hieroglyphick of piety and pitty and upon that consideration they spared them at their Tables Such and far greater is Christ's love to his Saints for saith he Greater love hath no man then this that a man lay down his life for his friends John 15. 13. And the Apostle saith that he loved his Church and gave himselfe for it Ephes 5. 25. 4. An eternall love is Christ's towards his Church I have loved thee with an everlasting kindness saith the Lord Jer. 31. 3. And again he saith with everlasting kindnesse will I have mercy upon thee Though the Saints are black and deformed though they have been negligent and ignorant yet Christ doth not lessen or detract his love from them but still he gives them this Epithite O my beloved c. How should this warm and kindle all our affections unto him again Christ's love should be a load-stone attractive to draw our love unto him there is nothing doth more conciliate and attract love then love it self Hence it is the Lord saith I have drawn them with loving kindnesse Jer. 31. 3. Surely if love will not draw out our affection to Jesus Christ nothing will Oh what an infinite and wonderfull love is it that majestie and love should dwell together in the heart of Christ Christ doth much condiscend in his love to us so that here is the greatest Majestie and the greatest debasement that ever was met in Christ and all out of love to poor soules I have compared thee to a company of horses in Pharaoh's Chariots I have compared or I have imagined or thought thee to be like The word signifies to frame a likenesse of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assimila vit comparavit cogitavit imaginatus est In Phiel cogitavit putavit intentus fuit consideravit observavit Schind in Pentaglot thing in the mind or to impute a thing to be this or that So that though the Church had been negligent and slow in the work of Christ and thought shee had been unable to withstand all her temptations yet hee accounts her as one that was strong and active as one that was glorious and beautifull Hence observe That Christ doth esteeme of his servants and people not as they are in themselves but as they are in himselfe Christ did not account his Church to be sloathfull and ignorant to be black and sun-burnt as before shee thought of her selfe but saith he thou art fair beautifull thon art strong and active I have compared thee to Pharaoh's horses c. Christ doth alwayes esteem of his Church according to the better part not according as they have made themselves but according to that which he hath made them and not onely according to that he makes them to be now but according to what he intends to make them hereafter To a company of horses The word susah which being the feminine of Sus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equus unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equitatus unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equitio cum paragogico Buxt in lex horse may in propriety signifie a mare but here it signieth a troop of horses there be many things in Scripture spoken of collectively as in Exod. 15. 1. The horse and his rider for the horses and their riders The horse is a warlike beast as he is described Iob 39 19 20. He is terrible neighing like thunder he makes a breath which covers his neck and shews his courage he is so fierce as if hee would devour and swallow down the ground under him And Solomon saith The horse is prepared against the day of battle Prov. 21. 31. We may read it my company of horses the Hebrew letter Iod usually signifies mine although sometimes it is added in the end of a word without signification as in Lam. 1. 1. Now according to this reading my horses the Lord doth liken his people to goodly horses thereby noting the strength and victory which hee giveth them over the enemies Thus the Prophet speakes of the children of Israel in respect of their victory over Pharaoh saying Thou diddest walke through the sea with thine horses through the heape of great waters Hab. 3. 15. Thus Christ fighting against Anti-Christ is accompanied with all the Warriours in heaven that is all the faithfull in the Church following him upon white horses Rev. 19. 14. In the Chariots of Pharaoh Pharaoh was a name common to all the Kings of Aegypt See Schind in Pentag and in the Aegyptian tongue signifies a Prince or Ruler Now we know the Horses and Chariots of Aegypt were in great request and estimation not only in Aegypt but in other Countreys as the Scripture sheweth Solomon had horses brought out of Aegypt 1 King 10. 28. And in Ezek 17. 15. The King of Judah sent his Ambassadors into Aegypt that they might give him horses and much people And the Prophet pronounceth a woe against such as trusted on the horses of Aegypt forsaking the Lord saying Woe to them that goe downe to Aegypt for help and stay on horses and trust in Chariots because they are many c. Isa 31. 1. Now by this comparison Christ setteth forth the glory and renown of his Church in respect of her victories and achievements for he having directed his Church to follow the foot-steps of the Flock and to feed above the tents of false Shepheards no question now but these false Shepheards who before were called Christ's companions will persecute and afflict her now for the comforting and supporting of her Christ tells her shee shall be strong and victorious she shall be like the horses of Aegypt ready for the battell And thus when the Lord threatneth wars against the daughters of Sion he saith The shepheards with their flocks shall come unto her they shall pitch their tents against her round about c. Jer. 6. 2 3. Now the Lord to comfort his Church against the fury of these false shepheards compareth her to the horses in Pharaoh's chariots wherein hee sheweth that his Church should be strong cheerefull prompt and ready for the warre shee should be valiant and victorious Thus the Lord promiseth victory to his Church against those false shepheards which should arise against her in Zach. 10. 3. hee saith by a like simile mine anger was kindled against the shepheards and I punished the goats for the Lord of
a terme not far from theirs call it Lawander Another sort was called Nardus assiria of which was made an ointment of all others most precious and saith Pliny of all other spices Spikenard is of greatest estimation the ointment of Spikenard was very precious which Plin. l. 12. cap. 12. they used to powr out and anoint men with such was the ointment that Mary anointed Christ with as hee sate at Table and the house was filled with the odour of the ointment John 12. 3. Mar. 14. 3. This Spiknard was very costly and precious as may appeare in that it grew in India or in Assyria And for this most precious oyle which was made of this sweet plant of India it had the nature of a warming piercing digesting The herb it self is hot in the first degree and dry in the second whereby it falleth out that it is of an excellent comforting nature and also repercussive Now under this odoriferous nard we may mistically understand the most precious gifts and graces of the spirit of Christ either First as the sweetnesse of them flows from him unto the Saints or Secondly as they are planted in the hearts of his people sending forth a sweet savour from thence First we may understand this sweet ointment made of Spikenard to be meant of Christs graces in himself from which a sweet and redolent savor descends down to all his Saints The words in the originall will indifferently bear a double translation because the letter which is the affix sometimes formeth the adjective and so wee may translate it thus that which is of spikenard gave the smell thereof And so Junius renders the words According to this translation the Church praiseth the sweetnesse of Christ setting forth how Nardinum edit cdorem suum Jun. sweet he is unto her as if shee should say even now while the King my Beloved is sitting in the Heavens compassed about with his holy Angels and I here upon earth below there is a wonderfull distance between us and yet the sweet savour of him commeth unto me yea I doe smell his sweetnesse even as it were the precious ointment made of Spiknard or Secondly Wee may take the words as they are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mea nar dus our translation My spikenard so Arius Montanus renders â—t And then wee may understand the graces of Christ in the Saints as the fruits of faith love and all the sacrifices of prayers and praises of the Saints these and many such like fruits the Saints shew forth by vertue of their communion with Christ The Apostle in Rom. 6. 3 4. sets forth this communion of the Saints with Christ under an elegant metaphor representing unto us that as Plants engraffed do receive moysture juyce and nourishment from the stock whereby they sprout out budd and bear fruit so the Saints being as it were in serted into Christ doe receive vigour and life from him whereby they walke in the spirit and become spirituall holy gracious active in all good works Now good and gracious works flowing from the Spirit of Christ are called fruits which signifie not only an issuing from the stock but the sweetnesse and pleasantnesse of them And thus the Wise man saith A good name is better then ointment Eccl. 7. 3. because it hath a good savour with it And on the contrary the Israelites said to Moses and Aaron Yee have made us stincke before Pharaoh and his servants That is in their credit good name and estimation And again in Prov. 15. 8. The sacrifice of the wicked is an abomination unto the Lord but the prayer of the upright is his delight That thing is most abominable to the Lord which the wicked think to be most excellent and whereby they think to be most of all accepted but the prayers and praises of the godly are delightfull in his eares they have the savour of a sweet odour before him First observe hence from the first interpretation That the graces which are in Christ cast a sweet odour and perfume into the hearts of all believers Ointment and perfume rejoyce the heart saith Solomon Prov. 27. 9. So all Christs graces which are the anointings of the Father upon him are sweet rejoycing the hearts of the Saints Christ was anointed with the oile of gladnesse above his fellows Psal 45. 7. His graces were matter of joy and gladnesse to himselfe and to all his Saints Christ's love is better then wine because it revives strengthens and refresheth the hearts of his servants All Christs graces are very fragrant and redolent refreshing the sences of the soule his very word and Gospel is a savour of life unto life 2 Cor. 2. 16. Secondly according to the latter interpretation observe That the graces of the Saints are very savoury and delightfull Their graces are delightfull 1. To God 2. To Man 1. They are delightfull to God as being the fruits of his own Spirit God loves and delights in none but in himselfe but when hee communicates any of the graces of his Spirit they are part of himselfe and hee greatly delights in them As a Father delights in his Child because he seeth part of himselfe in his Child so the Lord conveyeth his owne grace and image into our hearts and then delights to see them there 2. The graces of faith love prayer and praises of the Saints are acceptable to God by the mediation of Jesus Christ Thus the Apostle saith his preaching of the Gospel was unto God a sweet savour of Christ in them that are saved and in them that perish 2 Cor. 2. 15. Hee alludeth to the ointment of the Priest and the sweet incense which they offered unto the Lord. And David prayeth that his prayer might be directed before the Lord as incense Psal 141. 2. He meaneth such incense or perfume which was a confection of sweet spices made after the Art of the Apothecary pure and holy and was by the Priests burned upon the golden Altar every morning before the Lord Exod. 30. 34 35 36. Which Incense was a figure of the prayers of the Saints acceptable to God through the mediation of Jesus Christ And thus it is said of Noah's burnt-offerings which he offered after the deluge of waters ceased that the Lord smelled a savour of rest in them Gen. 8. 20. And Christ is called that Angell that stood before the Altar having a golden Censor and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne Rev. 8. 3. That is Christ the Angell of Gods presence who had a golden Censor as the High Priest had to offer Incense Heb. 9. 4. unto whom was given much incense like those sweet spices which the Priests burnt upon the golden Altar Exod. 30. 34. which he was to offer with the prayers of the Saints mingling the sweet odour of his own merits with their prayers and so
we on the contrary should labour as much as in us lies to cherish and keep it burning In this metaphor the Apostle seemeth to allude to the type of the Priests under the Law who were to cherish the holy fire on the Altar that it might not goe forth thus our faith and other graces must be blowne and stirred up and however we may have the graces of Christ in respect of the habits of them yet we should stir them up unto their acts else they may lye dead in us as fire covered with the ashes Christ would raise our hearts from earthly things unto those that are heavenly from worldly glory unto that which is divine and from carnall joy unto spirituall delight Christ had told the Church before that shee was beautifull but least her dull and misgiving heart should not believe it he adds Behold thou art faire c. Secondly It is a note of wonder and admiration as Behold a Virgin shall be with Child What greater wonder can there be then for a Virgin to conceive and bring forth a Son So here Behold thou art faire this must needs be a wonderfull thing that shee that was black and deformed should be thus beautifull and fair and that her naturall deformity should be cover'd with a supernaturall comelinesse this is an admirable thing indeed and well may it be prefaced with a note of admiration Behold thou art faire c. Thirdly it importeth to us an assurance of our spirituall beauty for this word Behold is a note of asseveration as I said before to assure us of the truth of the thing Our hearts are apt to misgive us and very unapt to believe the bounty and goodnesse of Christ we can hardly thinke he will bestow such glory and happinesse upon us as he hath promised now that he may take us off from this unbeliefe he doth declare it to us by this asseveration Behold thou art faire c. Thus much for the word of attention admiration and asseveration the next thing in the Preface followeth which is his love title unto his Spouse My love The same word is used here as was in Vers 9. and it signifieth a familiar a fellow-friend a companion it hath its name of feeding and conversing together And thus Christ declareth the reason of that intercourse of love betweene him and his people saying I have called you friends not Servants for all things that I have heard of my Father I have made knowne unto you And saith he you are my friends if you doe whatsoever I command you Joh. 15. 15. Now in that Christ doth so often give unto his Spouse this sweet and lovely title of friend and love and the like it manifests unto us his sweet everlasting undying affection unto his Saints by which he is one and the same to his Church for ever Hence Observe That Christs love unto his Saints is an everlasting and an undying love Christs love is eternall and everlasting a love that never decayes or waxeth cold like the stone Jul. Solin in Polyhist cap. 12. Albestos of which Solinus writes of that being once hot it can never be cooled againe The love of Christ towards his Saints is like a Fountaine ever flowing and never dried up or like the sacred fire which never went out The love of Christ whose gifts and calling are without repentance Rom. 11. 29. is an undying affection that never will decay Hence saith he in Jer. 31. 3. I have loved thee with an everlasting love And in another place With everlasting kindnesse will I have mery upon thee Though the Saints offend Christ often yet he loves them still he onely purges them and heales them of their spirituall maladies which cannot be done without some smart but he doth not a whit lessen or detract his love from them Though his people come upon him every day for new supplies yet his goodnesse is never wearied or tired out yea though thousands millions of his Saints presse upon him at once yet he hath for them all and the Fountaine of his love and grace is never emptied O what a whetstone should this be to our Spirits and how should this flame of Christ's eternall love towards us kindle a fire of love in our hearts towards him againe Nothing doth more concilliate and attract love then love it selfe it would be horrible ingratefull in us not to spend and be spent for him that hath lov'd us so much as Christ hath done certainly if love doe not draw us unto him nothing will The acts of Christ's love are the cords wherewith he draws souls unto himselfe I drew them with cords of love saith he Hosea 11. 4. And I drew them with loving-kindnesse Jer. 31. 3. Nothing will draw us unto Christ effectually if love will not Thus much for the Preface the Proposition followeth Thou art faire thou art faire The word Japhah signifies faire or beautifull not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulcer elegans venustus decorus fuit in colour but in comely proportion and elegancy such as draweth love and liking as you heard in Ver. 8. The Church is called faire by reason of the graces and the spirituall beauty of faith hope love patience wherewith Christ hath beautified her The doubling of the word increaseth the signification it expresseth the superlative degree it is an usuall Hebraisme to expresse that which doth excell by the doubling of the word as faire faire that is most excellent and very faire for it doth expresse the vehemency of the mind when the Speech is so doubled Sometime we use the same forme of Speech even among our selves when we would most of all villifie one we say he is naught he is naught as Solomon saith of the buyer Prov. 20. 14. In like manner when we would expresse something most rare and exellent we use to say it is excellent it is excellent Even thus the Lord Jesus commendeth the beauty of his Church to be most rare excellent and transcendent that which can hardly be uttered with any words And thus Christ praiseth the excelling beauty of his Church not onely to comfort her with all the members thereof that neither the whole nor the parts of the whole should be discouraged with their blacknesse and deformity but also to declare thereby that shee is not onely faire but excellent transcendent and wonderfull faire and glorious in his sight Hence Observe That the Saints excell in beauty and are most amiable in Christ's sight It must needs be so for Christ is made unto them of God Wisdome Righteousnesse Sanctification and Redemption Wisdome for covering their ignorance Righteousnesse for bearing their iniquity Sanctification for making them holy Redemption for her full and absolute Salvation Although the Church be black and there be many deformities and spots in the Saints while they are here yet Christ beholdeth his people according to those comely graces and vertues of faith love hope patience and the like wherewith he
Cattell Now unto the rose growing in this pasture Christ assimilates himselfe Now let us take notice that in diverse respects Christ may be likened unto a rose which may serve as so many Observations Christ may be resembled to a rose in such respects as these 1. The rose is pleasant to the eye for the red orient colour of it so is Christ he is said to be white and ruddy the chiefe of ten thousand Song 5. 10. White and red meeting in a rose it is as I may say the beauty of beauties and such is the beauty of Jesus Christ The red colour of Christ may signifie his bloody sufferings Candet nudatum pectus rubet cruentum latus tensa arent viscera decora languent lumina regia pallent ora procera rigent brachia crura pendent marmorea rigat terebratos pedes beati sanguinis unda Aug. Med. cap. 6. Of him it is said Who is this that commeth from Edom with red Garments from Bozra He is glorious in apparrell c. wherefore art thou red in apparrell and thy Garments like him that treadeth in the winepresse I have trodden the winepresse alone c. Isa 63. 1. 2 Christ was stained with his owne blood He is also white in his righteousnesse his righteousnesse is described by white linnen Revel 19. 8. Now this temperament and mingling of white and red after such a mysticall way in Christ denotes the surpassing beauty of Christ making him more glorious then any in the World No marvaile then though the Psalmist saith thus of him Thou art fairer then the sonnes of Adam Psal 45. 2. It is true the Prophet Isaiah brings in carnall people speaking thus of Christ Hee hath no forme nor comelinesse and when we shall see him there is no beauty that we should desire him Isa 53. 2. But though Christ appeare thus to carnall hearts yet he is very excellent and desireable unto the Saints he is to them red and orient of colour as the rose of sharon 2. The rose is sweet and comfortable to the smelling to refresh the senses and so the chiefest of all Flowers Such a one is Christ nothing in the world is more pleasing and delightfull then he is to his Saints the redolency of his grace doth exceedingly take the senses of their souls his love like odoriferous flowers doth to their unspeakable delight draw and ravish their minds after him whereby the senses of their soul are exceedingly taken with his sweetnesse Hence it was that Christ was represented to us by fragrant wine by odoriferous Ointment and by sweet spikenard myrrhe and camphyre as in the former Chapter and here by a sweet smelling rose This comfort caused Paul to forget the things that were behind him to count all things dung in comparison of Christ such a savour it was that did comfort and refresh the Martyrs senses and affections when one of them thought no otherwise of the fire then if he had been lodged in a pleasant bed of roses When PolyCarpus Bishop of Smyrna was burned in stead of stench the Christians are reported to Euseb Hist Lib. 4. Cap. 15. have smelt a fragrant sweet odour as of incense or of some precious perfume Hence it is that the faith and graces of the Saints are so impregnable and that their hope is so indefatigable and never out of breath that no stormes of temptation can breake their spirits and make them give out it is nothing I say but that exceeding swavity and sweetnesse that they find to be in Christ his sweetnesse makes them take pleasure in infirmities and reproaches in necessities in persecutions in distresses for his sake and when they be weake in themselves then they are strong in him and more then Conquerours as the Apostle saith Besides Christ is no lesse sweet unto his Father also for by Christ all our services are made sweet and redolent It was not the savour of Noah's Beasts and Birds Gen. 8. 21. but the savour of Christs Sacrifice which caused the heavenly Father to smell a sweet savour of rest with the Earth It is through Christ we find acceptance with the Father it is he that is gone into the heavenly Sanctuary as in the Law the High-priest went into the Sanctuary with Vrim and Thummim with the names of his people upon his Breast for a memoriall before the Lord continually so that now through his mediation we may draw neere unto God in Plerophorie and full assurance of faith nothing doubting but that God will for his sake accept both of our persons and of our prayers Hence it is that the Apostle saith If any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins 1 John 2. 1 2. Here is sweetnesse indeed let us but observe the Apostle 1. He saith If any man sin not as though there were some that did not sin for that this very Apostle beats against expresly in the end of the first Chapter but when he saith If any man sin he speaks cordiall things he speaks to the heart and comfort of sinners shewing that with God there is no acceptation of persons but all without exception of any exteriour adjuncts and qualitits doe find grace in Gods sight through Christ this is plainly the inference of the indefinite particle Any 2. He saith that we have an Advocate an Advocate is a a forensicall word and it signifies properly one that is called to or assumed as an assistant as a friend as an helper as an intercessor such a one is Christ for his Saints he is their Patron he is their spokse-man he it is that pleadeth their cause he it is that by the merit of his expiation doth intreat for them 3. Christ is an Advocate with the Father he is so with the Father that he is owne naturall Son so with him that he needs but onely shew himselfe for us and without speaking any word we are accepted hence it is that he saith I will pray the Father for you John 16. 26. 4. Our Advocate is Jesus a most sweet and heart-ravishing name and it signifies a Saviour one that doth not onely intreat for us but perfectly save us 5. He is called Christ there 's an addition and increase of comfort in this name it signifies anointed He was anointed to be our Priest to offer a reconciling Sacrifice to God for us 6. Christ is called the Righteous and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency none so righteous as he he is perfectly righteous so that he need not plead for himselfe he pleadeth onely for us and therefore must needs have good successe in his pleading Lastly Christ is such a one as stands in our roome and takes the whole penalty and punishment due to us for our offence upon himselfe therefore the Apostle adds that he is the propitiation for our sins That is he is the Sacrifice that begs and procures pardoning mercy
is wrought in our hearts by the displaying of the banner of Christ's love over us All that we can doe is nothing if there be not this principle of love hence saith the Apostle The love of Christ constraineth us 2 Cor. 5. 14. And we read of the woman in the Gospell which washed the feet of the Lord with tears and wiped them with the hairs of her head from whence proceeded all this Was it not because shee loved much And why did shee love much Because saith Christ Many sins were forgiven her Shee had felt the banner of his love spread over her in forgiving her many sins and this did draw her to love him exceedingly The Apostle doth reckon up all the fruits of Christs spreading of his love abroad in the hearts of the Saints saying We rejoyce in tribulations being justified by saith knowing that tribulation bringeth patience patience experience experience hope hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given to us Rom. 5. 3 4 5. When the soul comes to the assurance of faith by the displaying of Christs banner of love in the Gospell then neither tribulation nor anguish persecution or famine nakednesse or perill of sword shall be able to separate them from the love of Christ but they shall be more then Conquerours through him that loves them as the Apostle saith Hence learn what is the chiefe duty of the Ministers of the Gospell namely to spread before men the Banner of Christ's love yea to publish and lay open the riches of his love to mankind in offering himselfe to be a ransome for the sins of the world to draw men out of carnall misery unto a most happy spirituall and blessed condition Then extoll and lift up the Ensigne of Christ's love and display the banner thereof that men may be gathered in unto it The Ministers of the Gospell should spend their whole force this way that men may be drawne to Christ who will seek after that which he knows not of And who would not seeke after some precious Jewell O then tell people where this Jewell this pearle this treasure is that they may seeke after it Display the Ensigne of Christ's goodnesse mercy grace and love that people may be provoked to praise Christ and yeild obedience unto him So far concerning the narration of Christ's favours now followeth the Churches request Vers 5. Stay me with flagons comfort me with apples for I am sick of love Here we have a wonderfull effect of those former things which shee spake of she compared Christ unto an Apple tree under whose shadow she tooke delight and sat downe and his fruit was pleasant unto her pallate He brought her into the house of wine by the displaying over her the banner of love Hence it is her heart is so much taken and ravished with love towards him againe that shee is love-sick and ready to swoon therewith and cryeth out to have them stay her up with Flagons and to comfort her with Apples In the words we have First a request of the Church and this is two-fold shee saith 1. Stay me with flagons 2. Comfort me with apples Secondly we have the Churches reason of her earnest request in these words For I am sick of love The thing shee so much requesteth is spirituall sustentation and strength compared with flagons of wine and the savour of Apples So that looke how comfortable wine is to the heart and the savour of pleasant apples to the sense such and much more is the sense and sweetnesse of Christs graces to his Church Stay me with flagons c. Stay or sustaine strengthen prop or uphold ye me The similitude is drawne from hence when a Virgin is betrothed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inniaeas fuit imposuit fulcivit sustentavit and through the vehemency of her love towards her beloved is sick and swooneth So here the Church having tasted the sweetnesse of those Apples and of that heavenly wine hath such a desire of Christ that makes her breake forth into this patheticall exclamation or suddaine outcry Stay me with flagons c. But unto whom doth shee cry out for these flagons and for these sweet Apples She seemeth not to direct her words unto Christ for she speaketh in the Plurall number and not unto one single person saying Stay or uphold ye me Most thinke that shee speaketh unto the Ministers of Christ and other Christians that they might uphold and stay her applying the comfortable doctrines of the promises of the Gospell unto her heart and conscience because of her owne infirmities and the want of the feeling of Christs love and graces For spiritually we are sustained and strengthned by words and promises of Christ these comfort the heart these quicken the spirit these strengthen the weake faith as the Apostle James saith Be yee patient strengthen your hearts for the comming of the Lord draweth nigh Jam. 5. 8. And saith Paul I long to see you that I may impart unto you some spirituall gift to the end you might be established or strengthned Rom. 1. 11. Now then the Church calleth unto those into whose hands Christ hath committed these treasures to deliver unto her towit those faithfull Servants the Apostles and Prophets and all holy teachers for by the ministry of these the Lord hath delivered unto his Church all those heavenly mysteries of Salvation and so the Apostle speaks That which I have received of the Lord saith he I also have delivered unto you 1 Cor. 11. 23. And thus the Apostles were said to Confirme or establish the souls of the Disciples Acts 14. 21 22. Now the Church doth direct her Speech unto them not as unto the Authors but as unto the ministers of those things for shee knoweth that they be wholly and altogether in Christ They are but as Stewards and dispensors of the mysteries of God 1 Cor. 4. 1. Hence Observe That Christians in distresse desire to be comforted of others Many times when we are not able to apply the promises of comfort unto our selves yet others may so apply them that we may be comforted The Church addeth With flagons By Flagons no doubt she meaneth by the figure Metonimie the thing containing for the thing contained to wit the Wine in those Flagons which must needs be meant of the wine of consolation and of grace and favour So the cup is put for the wine therein Luk. 22. 20. Now by Flagons is meant of the distribution of all good things in the Banquet of this Gospell of Christ When David had brought the Arke of God unto his place and had Offered Burnt-offrings and Peace-offrings and blessed the people He dealt to every one of Israel both man and woman to every one a loafe of bread and a good piece of flesh and a Flagon 1 Chron. 16. 1 2 3. Meaning a Flagon of wine And there is mentioned in Hos 3. 1. Flagons of
love is gone joy and light is gone O! how dejected how disconsolate is the soule then It is a perfect hyeroglyphick or resemblance of A wounded spirit as Solomon cals it when the soule is full of perplexities and feares and can see no comfort then it must returne to Christ as to its strong hold there is my stay there is my comfort there I shall finde reliefe and refreshment or else no where Or else Secondly Wee may take the cause of the Churches sicknesse the object to wit the sight of Christs loves displayed by his banner and by tasting of his banquet even all the varietie of his sweet graces now because her minde which is the eye of the soule could not sustaine the glittering shine of his love no more then Job could shut up the Sea with doores Job 38. 8. or Agur close up the winds in his fist Prov. 30. 4. hereupon she is as one in a Syncope or fit of swooning being overcome with the bright and glorious beams of his love as it was said of the Queene of Sheba according to Historians who had no Spirit left in her because she was astonished at Solomons glorie riches wisedom and the like So here the Church having both sights and tasts of Christ love and sweetnesse is as it were overcome with it Hence Observe That the fulnesse of Christs love to his Saints doth as it were transport and overcome them The Church had been in the house of wine banquetting with Christ and under the displaying of the banner of his love upon which she cryeth out I am sick of love I am overwhelmed and overcome with his sweetnesse hereupon her heart was so much ravished with love that she is love-sick and ready to swoon therewith Or Thirdly Wee may take her sicknesse to be her exceeding love towards Christ that her heart is so ravished with love towards him that she is sick Love hath a strong appetition of peculiarity or private interest in the thing beloved Here is a marveilous passion of love in the Church towards Christ Now according to this interpretation the similitude is drawn from hence when a Virgine is betrothed and through the vehemencie of her love towards her Spouse is sick and swooneth a greater or a more vehement love cannot be Hence Observe That the Saints love to Christ is vehement and strong Here the Church is so taken and ravished with love towards Christ that she is love-sick and ready to swoone and with a patheticall exclamation crie th out as one that is ready to depart and dye she desireth to be refreshed with the sweet water of life distributed unto her in flagons and the sweet smelling Aples fetch out of Christs treasury and both held and applyed to her that by that meanes she might be as it were recovered of her sicknesse The faithfull soule tasting the sweetnes of those Aples of that heavenly wine hath such a desire of Christ as that she cannot be any meanes be satisfied without the enjoyment of him Here then is a sicknesse but not to death but unto life and satisfaction Christ himselfe pronounceth such Blessed that doe hunger and thirst after righteousnesse for saith he they shall be filled Matth. 5. 6. The sweetnesse of these Apples which she tasted and of that precious wine brought her into this passion yet her appetite and desire of them is not any thing at all diminished but she desireth to be more refreshed and comforted with those flagons of wine and to have applyed unto her self those sweet apples of Christ When Christ doth first lead a soule into his Wine-Cellar and doth refresh it at the heavenly banquet of heavenly delights and comforts he doth not distribute out a full measure of his spirit and grace but as it were some tasts or small drops of them which the Apostle cals The first fruits of the Spirit Rom. 8. 23. And The earnest of the Spirit Ephes 1. Now by these drops the Saints are so taken and ravished with the wonderfull sweetnesse there is in those heavenly things that they are insatiable in their desire after a more plentifull measure of them Thus for the Churches request with the reason thereof Now followeth the fruit or effect of her request Vers 6. His left hand is under my head and his right hand doth imbrace me In the last Verse we had the Churches disease described here we have the remedy Shee called out to the Ministers of Christ to help her in the former verse but it appears here that it is onely Christ that can apply cure Indeed they be instruments and no more for Paul may plant and Apollo may water but it is God that can give increase 1 Cor. 3. 6. It is Christ himselfe that is able to support his Church by his divine power Hence it is the Church addeth to her former Speech saying His left hand is under my head and his right hand doth imbrace me So that though shee had called unto others for help yet here she confesseth that all the efficacie is from Christ himselfe declaring that he doth stay her up with both his hands In these words observe The Churches declaration of Christs exceeding loue towards her and this love of Christ appeareth in one generall act of favour namely his sweet embracing her which embracements must needs argue love and favour In Christs embracements of his Church wee have two particulars First in his left hand conveighed under her head Secondly in his right hand amiably embracing her His left hand c. Some understand it prayer-wise Let it be under my head and then the Church prayeth unto Christ for supply of strength and sustentation and that he would comfort her heart by his word and Spirit as a loving Husband doth his wife in her sorrow and sicknesse for so the Apostle tels us That Christ nourisheth his Church Ephes 5. 29. Seeing these things are spirituall what may be meant by the left and right hand for the resolution of this mystery wee cannot bring in that of Christs right and left hand spoken of in Matth. 25. because the left hand is turned to the wicked but both hands here doe uphold the Church Some understand by the left hand of Christ his man-hood and by his right hand his God-head But I understand it here of whole Christ embracing of her with both hands as it were both his God head and man-hood his life death resurrection and ascension even all that is Christs is imployed for the good and comfort of his people The forme of speech may also seeme to allude to their feasts when they lay on the ground so that if any fainted they put one hand under them to lift them up and gave them some comfortable potion with the other In like manner Christ doth not leave his Church in her sorrow and sicknesse but imbraceth her with his owne hands in the manifestation of all love and mercy and keepeth her safe from evill Now if wee
so at length hath blessed successe which was as followeth VERS 4. It was but a little that I passed from them but I found him whom my soule loveth I held him and would not let him goe untill I had brought him into my mothers house and into the Chamber of her that conceived me In this verse is contained the happy successe of the Churches search after Christ and this is manifested First In that she findes her beloved Secondly In that she doth retaine him The Church declareth not what comfort or counsell she had at the watchmens hands which perhaps was little or nothing at all such blinde watchmen there are may times but she proceedeth to declare what issue her diligent search had namely that she was scarce gone from them but shee found her beloved as in the following words It was but a little that I passed from them A little or a very little The Hebrew word signifies either a little while as in Psal 37. 10. Yet a little while and the wicked shal not be this is meant of a little time or the word is used for a little deale as in Psal 37. 16. A little that the righteous man hath is better then the riches of many wicked that is in respect of quantitie but in Psal 8. 6. it signifieth a little or ashort time It matters not much whether wee take it for time or distance of place I passed from them to wit from those watchmen spoken of in the former verse she stayed not with them because her beloved was not among them but continued seeking other where for it is neither the societie of Brethren or Church or Ministers can comfort an affiicted conscience unlesse Christ be there displaying the beames of his love and favour to the soule But I found him whom my soule loveth I found or Vntill I had found him Here after much seeking and waiting the Church finds her Beloved it is not lost labour to seeke and wait for Christ constantly and perseveringly such labour in the Lord shall never be in vaine for at the end of their seeking they shall have blessed successe Hence note First That Christ giveth in comforts to his people when in mans judgment all helps are past When the Church had sought Christ in all the meanes before spoken as on her bed in the Citie and streets and last of all enquires of the watchmen of the Citie but in all this seeking finds not her beloved but now a little after when shee had left all outward meanes and only waited for her Beloved then Christ makes out to her the sweet manifestations of his grace and love it is Christs usuall course to let all outward and humane helps faile before he giveth comfort as he suffered his Disciples on the Seas to be almost drowned before he would help them Matth 14. 26. Christ doth also many times worke without meanes that the praise might not be ascribed to men but to himselfe As he gave Abraham a Child when he was old and it ceased to be with Sarah after the manner of women Gen. 18. 12. So the Lord brought his people out of Babylon when they were in mans judgement as farre from returning home againe as the dead which were buried in their graves yet then the Lord commanded Ezekiel to Prophesie to the dead bones shewing thereby that the people should rise out of the grave of captivitie in Babylon and returne againe unto Jerusalem Ezek. 37. And thus Christ did when he was to raise Lazarus he lets him lie in the grave foure dayes and then raises him to life Joh. 11. 39. And thus Peters deliverance was deserred to the last night before the Lord sent an Angel to set him at liberty Act 12. Thus Christ doth deferre his comforts to the last but he comes in due time to those that waite on him Secondly Observe That those that seeke and wait for Christ constantly and perseveringly shall at last find Christ Si non hodie cras si non cras perendino die ut qui piscatus die toanihil cepit sub noctem abire putans capto qui ipsum toto die fefellit pisce discedit The Church had sought Christ with much diligence and waited for him with much patience and at length she hath blessed successe and saith I found him whom my soule loveth A Father hath this saying if not to day yet to morrow if not to morrow yet the next day after it as he which having fished all the day caught nothing and at night did thinke to give over yet cast his net againe and caught the fish We should not faint in spirituall things for the promise is Seeke and yee shall finde Matth. 7. 7. And wee shall reape if wee faint not And the Apostle tels us Wee have need of patience that after wee have done the will of God we might receive the promise Heb. 10. 36. But now the question may be whether ever Christ be absent from his Spouse The answer is no but only in the manifestations of grace and in discoveries of himselfe but he is really in the soule of a believer still and so he was now present with the Spouse even then when she sought after him What is that stirred her up to seeke Christ so diligently and what was it that kindled her affections towards him as to call him her beloved surely it was Christ by his Spirit acting in her and quickning up her affections Christ had not so withdrawne but he left the droppings of divine grace behinde him he withdrew himselfe in manifestation only not in the realitie of workings of his Spirit her heart was never so dead but she could seeke after her beloved yea and wait upon him untill she had fresh discoveries of his love manifested unto her So much for the Churches successe Now follows her prudentiall care in keeping of Christ when found I held him and would not let him goe untill I had brought him into my Mothers house and into the Chamber of her that conceived me In which retentation wee may take notice of First The Churches apprehending Christ Secondly Her drwing him into her Mothers house or mansion I held him and would not let him goe c. I held him towit firmely and closely the Hebrew word signifies to joyne or fasten together or to unite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cepit apprehendit haesit cohaesit adjunxit in niph captus detentus fuit by cleaving together or a knitting together as two peeces of Timber are knit together by a joynt And indeed the matter here urged can signifie no lesse then a close cleaving of the Spouse unto her beloved Hence Observe That it is the nature of faith to take fast hold of Christ It was by faith questionlesse that the Spouse did thus apprehend Christ and with such an apprehension as implyes a union yea and such a union as is in the Sicut vir Mulier urum sunt pernaturam ita
in such cloathing the Jewes put Christ when they would declare him King though with their affections derided him And as the false Church would be accounted honourable and glorious so she puts upon her the royall colours of Christ Purple is a certain juyce had from a shel-fish of that names of which fishes it is said Cum vita succum eum evomunt together with their lives losse they doe evomite that purple juyce Upon which consideration it hath its Plin. lib. 9. cap. 36. colour of blood This princely colour denotes unto us the heavenly glorie of the Saints as also the blood and death of Christ in the participation whereof a Christian becomes beautifull and glorious Hence Observe That the Saints by participating in the blood of Christ and being cloathed with his righteousnesse are made very glorious Christ is said to have washed us in his blood and to make us Kings and Priests unto God c. Revel 1. 5 6. And in Revel 7. 14. The Saints are they which Came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. It is the greatest dignitie and glorie of believers that they are made cleane and pure by the blood of the Lamb. Thus the Chariot of Christ is made up First Of the silver Pillars of his word and truth Secondly Of the Covenant of grace as on the bottome of gold whereon the Saints rest And lastly Of the purple and glorious ornaments which is given the Saints through his blood It followeth The middest thereof being paved with love for the daughters of Jerusalem The middest is to be taken for the inmost part of the Chariot which is said to be paved with love that is wrought with lovely workes whereby the daughters of Jerusalem to wit the elect of God are drawne unto God himselfe by the feeling of his love towards them Hence Observe That Christ drawes his people unto himselfe by a principle of love Hence it is That the Chariot wherein Christ carries his people in is paved with love Christ doth so affectionately love his Spouse that he doth ingrave her on the palms of his hands Isa 49. 16. and carrieth her upon his heart as the high Priest bare the names of the Children of Isarel on his pectorall or breast-plate to wit on his heart Exod. 28. 29. Christ doth display the banner of love over the soule and so draweth it after himselfe Such as is the love of Christ is the pavement of his Coach Thus farre the description of Christs chariot Now followoweth the description of his person VERS 11. Go forth O ye Daughters of Zion behold King Solomon with the Crowne wherewith his Mother Crowned him in the day of his Espousalls and in the day of the gladnesse of his heart SOlomon being advanced the people of Jerusalem are called forth to behold his glory but under this Christ and his people are most intended the Saints are onely fit to contemplate upon Jesus Christ and Christ onely affords matter of heavenly speculation For the better understanding of these words observe First The persons called out and they be the daughters of Zion Come forth O yee daughters of Zion c. Secondly The end of their being so called out and that is to Behold or contemplate on King Solomon Thirdly The description of Solomon and this is done by introducing him crowned The Crowne is made excellent First In respect of the person that crownes him and that is his mother Secondly In respect of the time of his coronation and that is the time First Of his marriage Secondly Of his hearts rejoycing Come forth O ye daughters of Zion c. Zion was a glorious Fort seated in an upper place of Jerusalem inhabited of the Jebusites before David surprised it but afterward it was called the Citie of David 2 Sam. 5. 7. The word in English signifieth a Looking-glasse or a prospective signe a terme well befiitting it because it was a watch Tower over Jerusalem It was called the holy Citie and the Lords mountaine Isa 5. 2. Joel 3. 17. because the Temple was built there The Daughters of Zion were the women dwelling therein but all men and women are comprised in the phrase so were all Townes and Cities called daughters to the Mother Zion The Daughters figured out the Saints of God which are also called Virgins and doe follow the Lamb Revel 14. 14. These Daughters are called forth to a further degree of knowledge and out of their former estate Hence Observe That the Saints are called out of their darke estate they are in by nature unto a state of more knowledge by the Spirit of Christ Ye are called out of darknesse into marveilous light saith the Apostle 1 Pet. 2. 9. And so saith the Prophet The people that sate in darknesse have seene a great light they that dwell in the Land of the shadow of death upon them hath light shined Isa 9. 2. Now followeth the end for which the Daughters of Zion are thus called out And behold King Solomon with his Crowne c. Under Solomon is meant Christ whom Solomon figured in his Kingdome crowned with glorie and honour in his Church The Daughters of Zion are called forth to behold his glorie and dignitie his worth and excellencie even with his Crowne or diadem wherewith he was invested Thus it was said to John Come and see Revel 1. And againe Tell ye the daughters of Zion Behold thy King commeth Matt. 21. 15. So here behold King Solomon with his Crowne of glorie and dominion and victorie Hence Observe That the Saints are called forth to behold and contemplate the excellencies of Christ. If Shebaes Queene came from the uttermost parts of the earth to behold Solomons glorie how much more should wee come forth of our lusts and from the world to contemplate on his glorie who is farre greater then Solomon Matth. 12. 42. for by so Beholding him though as in a mirrour we are changed into his image from glorie to glorie as by the Spirit of the Lord 2 Cor. 3. 18. But how shall the naturall man behold Christ in his glorie when as he perceiveth not the things of God for they are foolishnesse to him neither can he know them because they are spiritually discernd 1 Cor. 2. 14. Then let the Daughters of Zion come forth for they only can contemplate on the spirituall glorie of Christ and can judge a right thereof Now followeth the description of our Solomon to wit Christ and this is by introducing him crowned This Crowne is made excellent First In respect of the person that crownes him The Crowne wherewith his Mother crowned him Christs mysticall Mother is the Church of the faithfull that with the Apostle travaileth till Christ be formed in her The Saints by faith do spiritually conceive and bring forth Christ Gal. 4. 19. And Christ saith they that doe his will are his Sisters and Mothers Mat. 12. 50. It
inhabitants of Jacob glorious things are spoken of thee O thou Citie of God Psal 7. 8. 2. 3. And The Lord hath chosen Sion and loved to dwell in it this is my rest for ever here will I dwell for I have delight therein Psal 132. 13. 14. Againe Mount Zion lying North-ward is faire in situation it is the joy of the whole earth and the Citie of the great King Psal 48. 23. And as God taketh delight there so must men also because God is there David saith He shall lead me into the pathes of life in his presence is fulnesse of joy at his right hand is pleasure for evermore Psal 16. 11. Now followeth the description of the Church and the sweet compellation which Christ giveth her My Sister my Spouse Here is both affinitie and consanguinitie all the neerest bonds of relation that may binde Christ and his Spouse fast together This hath been spoken of already in the 9. verse of this Chapter and therefore I shall not stand on it now only thus much this sheweth the excellencie of the Spouse in that she is neerely related unto Christ that she is his Sister by blood as I may so speake having one nature one Spirit and one father hence it is Christ saith to his Disciples I goe to my Father and to your Father to my God and to your God Joh. 20. 17. Christ became our Brother by incarnation bone of our bone and flesh of our flesh And wee are made his Brethren by adoption having received of the same spirit with him crying Abba Father Hence it is he is not ashamed to call us Brethren Heb. 2. For wee are with him made partakers of the divine nature 2 Pet. 1. 4. And againe by marriage wee are his Spouse and that by gift of the Father and also by his owne consent so that there is a sweet conjunction and union a sweet intercourse of love and communion betweene Christ and the Spouse so that by this mysticall union and sweet communion Christ is to his Spouse a friend a head a Brother and a Husband So much for the compellation Now followeth the actions of Christ being come into his garden I have gathered my myrrhe with my Spice I have eaten my honey-comb with my honey I have dranke my wine with my milk The Spouse before intreated Christ to come into his garden and eate his pleasant fruit he accordingly comes in even to her desire and did not only feast on the Churches provision but also brought more with him I have gathered my myrrhe with my Spice c. For myrrhe it was one of the chiefe spices as you have heard used in the composition of the sweet ointments Exod. 30. 23. with such ointments they used to annoint their friends at feasts this was more largely expounded in Ch. 1. verse 13. With my spice that is with my other spices or aromaticall fruits meaning all the severall fruits of the spirit which are all swâ—eaed by an influence from the Spirit As in nature there is one common influence from heaven but yet variety of flowers and sweete spices in their severall kinde with a different kinde of sweetnesse so all graces have their originall from a common influence of Christs spirit though they differ one from another and are all accepted of God from whence they come I have eaten my honey-comb c. The word doctrine of Christ which flow from his Spirit are likned to honey and the honey-comb to wine and milke Psal 19. 11. and 119. 103. Isa 5. 51. 1 Pet. 2. 2. for as milke and honey nourish and strengthen and wine increaseth spirits so the doctrine of the Gospel the spirit of Christ and the sence of his love is far more comfortable and sweeter to the soule Under these severall sorts he meaneth still the sweet pleasant and profitable fruits that the Church did yeild unto him declaring thereby that he did most favourably accept his owne graces in his Spouse and that he was much delighted therewith yea more then any man is or can be in gathering most sweet and smelling hearbs and spices or in eating honey yea though he eate it so greedily that he doe withall devoure the combe or in drinking the best wine and purest milke Hence observe First That God accepts of his owne graces in his Saints and delights in them God must needs accept of such graces that are his owne and delight in such services that come from love God first accepts of Christ and then of us and what comes from us in him The Apostle willeth us To offer up our selves a holy and acceptable sacrifice to God Rom. 12. 1. God doth not only accept but he delights in the graces of his Spouse hence it is he comes with new supplies of grace enlarging his love and benefits as it is in Matth. 25. 29. To him that hath shall be given And in Rev. 22. 12. I come and my reward is with me Christ never comes into the soule but he brings rewards with him of the increasings of those graces that were in the soule before Thus we see that Christ upon the desire of the Spouse doth come unto her with acceptation of the fruits of his owne spirit in her and with new increasings thereof Secondly Observe That Christ doth accept of delight in and increase the least of his owne graces in the Saints All the graces of the Spouse though never so little or small are accepted not only her honey but her honey-comb not only her wine but her milke her weake services as well as her strong because the spirit flowing from Christ unto her sweetneth all Christ doth extol his owne grace O woman great is thy faith Matth. 15. 28. Now followeth Christs invitation of others unto this banquet in these words Eate O friends drinke yea drinke abundantly O Beloved In these words Christ speaketh as at a Feast chearing up his friends as partaker with him of all those divine graces and fruits of the spirit before mentioned Christ is the Master of this heavenly banquet and it is he that here cheereth up his guests It was the custome of the Jewes to powre ointment on their guests to shew their welcome and cheere them up So Christ doth powre out the ointment of his grace and spirit to welcome and cheere up his Saints as appeares in these words Eate O friends c. Hence Observe That there is a mutual feasting between Christ and his people Christ provides a heavenly banquet of all spirituall dainties Of fat things and the marrow of fatnesse wine and wine on the Lees Isa 25. 6. and then cals his Saints as his friends to partake of those dainties Christ is the fountaine streaming it selfe forth to refresh the Citie of God Secondly Observe That Christ doth abundantly satisfie his people with all good things Eate yea drinke abundantly c. that is be ye plenteously filled with my grace and spirit no man goeth hungry from a feast in Christ
needs be meant of a spirituall slumber even a drousinesse in the heart and minde touching Heavenly things 2. As naturall sleep proceedeth from wearinesse and want of spirits or from sloathfullnesse and want of exercise so spirituall sleep ariseth from want of exercise in spirituall things and from a spirituall wearinesse that comes from the too much expence of the strength of the soule upon matters of the world So that spirituall slumber is from the fleshly part and the remnants of the old man remaining in the godly The flesh saith the Apostle lusteth against the spirit and the spirit is against the flesh and these are contrary the one to the other so that yee cannot doe the things that yee would Gal. 5. 17. When the flesh doth much prevaile then there is a damping of the spirituall graces even as it were a slumber that falleth upon the mind 3. The effects of sleep is deadnesse and darknesse men when they sleep love to be in the darke there is also a cessation of joy and delight of all activity and the like so in a Christians spirituall sleep faith hath not its full and lively operation love sheweth not her zeale and heate the joy and activity of the soule is much decayed c. Now though sleep be often meant in Scripture in a good sence for the repose and rest that the Saints have in God Psal 3. 5. Psal 4. 8. yet here and in many other places it signifieth neglect of holinesse and spirituall security and drowsinesse as in Isa 56. 10. Rom. 13. 11. 1 Thess 5. 6 7. This sleep proceedeth from affliction or wearinesse as in Luke 22. 45. Isa 5. 27. The Spouse having eaten and dranke largely of Christs dainties begins to be negligent being pressed thereunto by the remnants of the flesh she gave place to this carnall ease and drousinesse Hence Observe First That the Spouse of Christ is ingenuous to lay open her owne defects We have large examples of this in David and Paul with many other eminent persons in Scripture Herein the Saints yield unto God his chiefe prerogatives as the honour of his power and authority over us his wisedome in knowing our secrets and his mercy in sparing of us and the like Secondly Observe That the Spouse of Christ may sometimes fall into a spirituall languor Sometimes weaknesse and drowsinesse may overtake the most eminent Saints as Solomon David Peter and the rest The flesh that is alwayes opposed to the spirit may somtimes for a season prevaile as to sleepinesse and distemper And this the Apostle testifieth in Rom. 7. 14. when he saith The Law is spirituall but I am carnall sold under sin That is the Law requires a heavenly life and disposition But I am carnall in part or in regard of the remainders of flesh that are in me so that the godly themselves in respect of some weaknesse that is yet remaining in them may be called carnall sold under sin not willingly but as one that is yet detained though his ransome be paid But we must note here that the Spouse was not in such a dead sleep as that she was without any life or stirring at all though there be flesh opposing the spirit yet there is spirit opposing the flesh and therefore she doth not onely confesse her defect but also acknowledge her life and excellency by adding But my heart waketh My heart waketh or watcheth that is is lively and active still meaning thereby that howsoever she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilavit excitatus fuit overtaken in the outward man or corruption of flesh and of the members thereof yet she could not but in her heart and spirituall affections thinke upon her head and Spouse The heart is taken for the whole soule for the understanding will men ory and affections so it includeth all the powers of the soule The Apostle calleth it the inward man the spirit or regenerate man opposed to the flesh or outward man Rom. 2. 28 29. This flesh and spirit lusteth oue against another even in the Saints as the Apostle saith Gal. 5. 17. And when the spirit is willing the flesh is weake Mat. 26. 41. So then in that the Spouse saith My heart waketh it signified that though she had given her selfe to fleshly case and security yet her heart and spirit was otherwise disposed The heart is the last part which liveth and moveth in the body and in it life and sence first beginneth and therefore it is the most principal part it is like Primum mobile inter sphaeras the first spheare celestiall which is moved and by it others are moved It is like the Sunne among the Planets which by its lustre giveth light unto the rest it is like the Center from which the lines are first defixed and derived from it to the circumference all the lines being deducted are of equall distance But here by the heart is not understood the substance but the quality of the heart where David saith Create in me a new heart Psal 51. 10. We must not understand it of the substance for that is still the same but the quality of the heart with its integrity But now the Church maketh a difference between her selfe and her heart as if her selfe and her heart were not the same where she saith I sleep she speaketh in the person of her outward man of the flesh not of the spirit but where she speaketh of her heart she speaketh of her inward man there was readinesse of spirit Hence Observe First That there is an antithesis or contrariety betweene the flesh and the spirit in the Saints The Saints have a fleshly backwardnesse but there is still a readinesse of spirit but the outward man which is flesh perisheth but the inward man that is spirit is renewed day by day So the Apostle comparing himselfe with himselfe is not himselfe where he saith I am carnall sold under sin for in me that is in my flesh there dwelleth no good but I allow not that which I doe I find a law in my members rebelling against the law of my mind There the flesh sleepeth But to will is present with me and I delight in the Law of God there is the inward man or the spirit waking Secondly Observe That the Saints cannot fall from grace Though they sleep yet their heart is awake The work of the new birth or Spirit can never be quite put out or extinguished The Saints may many times fall into great security but yet the heart waketh there remaineth somewhat within the sleep is not deadly The Prophet Isaiah speaking of the Church and Saints of God saith It shall be as a Tree as an Oake whose substance is in them when they cast their leaves Isa 6. 13. This is also testified by the Apostle John where he saith Whosoever is borne of God sinneth not for his seed remaineth in him neither can he sin because he is borne of God 1 John 3. 9. So that
and sweet and therefore compared here to myrrhe The graces and prayers of the Saints are said to be sweet as it is Revel 8. 4. Christ ming leth them with his owne sweet odours and so perfumes them before his Father The wicked are abhomination to the Lord because he abhorrs them their services and whatsoever in them is but the righteous man is his delight Prov. 15. 8. Christ will burne up sinne and consume all the drosse of his Saints and accept that which is sweet of his owne spirit in in them All the actions of the flesh are nothing but sinfull workes but the actions wrought by the hand of Christ the finger of God and power of Spirit these actions are sweet holy and gracious Secondly Observe That the sweetnesse of the Saints proceeds from Christs sweetnesse Christ first leaves myrrhe and the fingers of the Spouse drop myrrhe He was anointed with the Oyle of gladnesse above his fellows and out of the fulnesse of his divine annointings we receive grace for grace The head being anointed the oyle ranne downe to the skirts of Aarons garment wee have all from our head grace for his grace love for his love priviledge for his priviledge he is a sonne so are wee sonnes we are heires of heaven as he is heire of God all his dignities offices priviledges graces and preferrements are ours So that looke whatsoever grace or priviledge is in the head it descends downe to the Members who share with the head in every vertue so that all our graces are from his grace our life from his life our myrrhe from his myrrhe It followeth in the next verse VERS 5. I opened to my beloved but my beloved had withdrawne himselfe and was gone my soule failed when he spake I sought him but I could not finde him I called him but he gave me no answer HEre wee see the troubles and sorrows which befall the Spouse because of her former negligence and securitie Christ will not let her lye asleep on her bed of ease but will come to awaken her In the verse wee have First The action of the Spouse I opened to my beloved Secondly The discouragements of the Spouse and they are three First Christs leaving of her My beloved had withdrawne himselfe Secondly Her inward griefe and sorrow My soule failed c. Thirdly She had no answer notwithstanding all her seeking I sought him but he gave me no answer c. I opened or I my selfe opened to my beloved as before this noteth a further degree of grace in the Spouse that she did not only rise up but opened the doore giveth up the strength and power of heart and affections unto him willing that the everlasting King of glorie should come in and reigne there Hence Observe That gracious affections produce gracious actions Where there is the truth of affection it will discover it selfe in holy action after her affections were moved she presently openeth to her beloved The will minde and understanding guide the outward man therefore if these be touched and wrought upon it will quickly appeare in outward action as soone as her bowels were moved and that her fingers dropt myrrhe she shews the truth of her affection in opening unto and making after her beloved Thus much for the action of the Spouse her discouragements follow But my beloved had withdrawne himselfe Withdrawne or passed away to wit secretly and quietly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit particularly also putting up the great injurie of refusall that shee had offered him passed by to wit the doores and so went away The doubling of the complaint for his departure sheweth her passion and griefe in that she thought he had been at the doore when she opened but now he was gone she could not enjoy his presence and favour as formerly she had to her unspeakeable comfort This is strange that he calleth and knocketh when she was asleep and lay in her bed and now when she is risen out of her bed and openeth the doore to let him in he withdraweth himselfe and will not be seene her unkinde dealing did deserve this Hence Observe That Christ doth sometimes withdraw himselfe from his Saints according to their sense and apprehension So God did withdraw from Christ when he cryed out My God my God why hast thou forsaken me but yet at that time God was neere him and did uphold him by his power and so for the Saints such desertions as these proceed from love from him that doth withdraw himselfe he doth it of purpose for their good and that out of a singular love but seeing Christ doth alwayes dwell in the Saints how can it be said that he doth withdraw himselfe out of their sight especially when he hath made their hands to drop with myrrhe This is out of question that Christ is alwayes present in the souls of the faithfull and yet to their thinking and apprehension he seemeth to be absent He doth still support them by his power and spirit and yet they have not the lively and comfortable feeling of his presence which they desire and sometimes happily did enjoy Then the heart is troubled then they mourne then they seeke and call after him for shee saith My soule failed when he spake My soule went forth or it left me and was gone it failed and fainted within me I was as one without life even as one dead through feare and griefe The departure of the soule from the body is death she was now as it were in a swoone or halfe dead for the time Alas now shee is afraid that her unkinde dealing should cause him to forsake her Who is able to expresse the griefe and sorrow the godly soule hath when it seeketh to feele the consolation of Christ and he hideth his face True it is that the Spouse could not lament she could not open the doore seeking and calling after him unlesse he were present and did worke these things in her for all these things proceed from his grace but yet he doth seeme to be absent which makes her crye out my soule my strength my life my comfort is departed from me When he spake When he spake or while he was speaking or rather because of his Speech to me which I had neglected for however the Hebrew will beare both yet I thinke the latter most agreeable with the purpose of the Spouse which is to agravate her offence and also to shew the miseries that she fell into for so great neglect So the sence is My soule failed because of speech or for the words which he had used when he so lovingly called unto me as before in verse 2. saying Open unto me my sister my love my dove my undefiled for my head is full of dew c. Now when the Spirit had moved upon her heart and affections then she remembred the words of her beloved Hence Observe First That Christ's words makes after impressions in the hearts of the Saints though
apprehension of his presence Secondly Observe That Christ doth not long together hide his divine presence from his Spouse It is true he may veile himselfe for a while and withdraw his light and comfort from the soul though he take not away his love yet he may suspend the acts of it he may seem to frowne and to hide and ecclipse himselfe that the soul for a while looseth sence and feels not its owne happinesse Now when it is thus with a believer Christ is gone the comfort and assurance of his love is gone joy and love and delight and all is gone O how disconsolate and sad is the soul then this is very irksome to the soul that is indeared to Christ and desires his communion yet notwithstanding these things are but short Christ will not be long absent from his Saints his great delight and affection towards them will constraine him to manifest himselfe Joseph concealed himselfe for a while but he was much streightned in his spirit untill he had made himselfe knowne unto his brethren So it is with Christ he may keep at at a distance from his people for a while but it will not be long before he returne againe and manifest himselfe unto his Spouse Now followeth the end of Christs going downe into his Garden Viz. To feed in the Gardens to gather Lillies First Christs end in going downe into his Garden is to feed there that is to associate himselfe and communicate with his people in the graces of his owne spirit eating his owne pleasant fruits as in Chap. 4. 16. And also to Feast and refresh his people with divine things giving them of the heavenly Manna to eat and of the River of life to drinke he doth impart unto his Saints the graces of his spirit he doth refresh his Gardens Viz. All his particular Churches with all variety of Heavenly dainties Hence Observe That Christ doth associate himselfe with his people abundantly satisfying their souls with his sweetnesse He feeds in the Gardens by communicating of himselfe and his glory unto his Saints You may remember in Chap. 5. 1. Christ declares that he had eaten his honey with his honey-comb and here he feedeth in the Gardens The Prophet saith He shall seed his flock like a Shepheard he shall gather the Lambs with his armes and carry them in his bosome and shall gently lead those that are with young Isa 40. 11. So that Christ doth plentifully and sweetly and that with the greatest care that possible can be feed and refresh his people Another place paralell to this is in Ezek. 34. 14. I will feed them in good pastures upon the high Mountaines of Israel there shall their fold be there shall they lye in a good field in a fat pasture I will feed my slocke and cause them to lye downe saith the Lord God I will seeke that which was lost and bring back that which was driven away I will bind up that which was broken and strengthen that which is sicke and destroy the fat and the strong and feed them with judgement Here is store of all supply yea suitable supply for every want a fit salve for every soare Thus we see Christ doth feed in his Gardens he doth communicate himself his spirit and makes a comfortable supply to all our wants Secondly Christs end in going into his Garden is to gather Lillies that is to accept the sweet-smelling fruits of his owne graces growing in his Churches or to gather his people to himselfe which are as Lillies among thorns Christians are compared to Lillies for their purity and whitenesse being cleane through the word as the Apostle saith that is through Christ who is the word The Lillie as it is white and glorious so it is a very tall goodly plant therefore the Spouse is compared to it Other men are compared to thornes because they are noxious and hurtfull they are good for nothing but to cumber the ground and to be offensive and to be burned So the wicked are compared to such because they are hurtfull and offensive but the Saints are compared to Lillies for beauty and fairnesse Hence Observe That the Saints are beautifull persons Here they are compared to the glorious and beautifull Lillie God cloatheth Lillies of the field with excellent beauty their glory is brought into competition with Solomons whose glory came far short of the Lillies whitenesse and beauty and if God take care for Lillies will he not take care for you O yee of little faith Mat. 6. 29. Doth God care for Lillies that are to day and to morrow are cast into the Oven and shall he not care for these living holy Lillies Yes undoubtedly he will Christs argument is undeniable he that puts such a beauty upon the poore plants that flourish to day in the morning and wither before night he that puts such beauty upon the grasse of the field will he not put more excellency upon his Saints Without question he will The Saints are as faire and much fairer in Gods eye then all the Lillies of the field The Church is said to be cloathed with the Sun in Revel 12. 1. That is she was cloathed with God and with Christ with the Spirit with the white robes of his righteousnesse and therefore she must needs be glorious And the Armies in Heaven which are the Saints that follow Christ are said to be Cloathed in fine linnen white and cleane Rev. 19. 14. The Saints are a chosen people to be holy and without blame before him in love Ephes 1. 4. God looks upon the Saints without blame not as concerning the flesh and the carnall mind which is enmity against God but according to the Spirit and the new man which is created of God after his owne image And thus Christ is said To wash and cleanse his Church by the washing of water and the word that he might present it to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Ephes 5. 26 27. This is the pure holy and glorious condition of the Spouse The Saints are Lillies being cloathed with the white Garments of Christs righteousnesse not having any naturall or fleshly glory of their owne The whitenesse and purity of the Saints is borrowed as the Moone borrows all her light from the Sunne so the Saints derive their glory and excellency from Christ Lastly in that she saith the end of Christs going into his Garden is to gather Lillies Hence Observe That Christ doth graciously accept of the fruits of his owne Spirit Christ planteth a Vineyard and delighteth to eat the fruit thereof and so in Chap. 4. 16. Let my beloved come in and eat his pleasant fruits That is let him accept of and partake of all the fruits of his owne spirit fruits of union and fruits of communion when Christ becomes as a dew upon Israel Israel becomes his pleasant plant and is found to be fruitfull in
nearest in Christs heart to be alwayes in Christs mind That which is in the heart of man is nearest unto him and that which he mindeth most he loveth most So the Spouse desireth here to be deep in Christs heart and affection to be engraven on his armes The Spouse would be neerly joyned to Christ as a precious Jewell both in his heart and upon his hand so that he may alwayes minde her and have her in his sight for we know that whatsoever a man loveth with the greatest love that he desireth to be nearest unto yea fastned unto it And the Spouses confidence in her beloved is that he will esteeme her as an unseparable Ornament of his glory so she is to him as Aarons Pectorall unto his breast and his stones of remembrance upon his shoulders In the Pectorall or Breast-plate were twelve stones like the ingravings of a Signet or Seale in which were engraven the names of the twelve Tribes of Israel to shew that the High Priest should carry about him a memoriall of the people continually Exod. 28. 21. The Priest did not onely beare the names of the Tribes upon his heart but also upon his shoulders before the Lord for a memoriall Exod. 28. 11. 12. So in like manner here the Spouse desireth Christ to be her mercifull high Priest in things pertaining to God Heb. 2. 17. That he would guide feed comfort her that he would be all mercy love and sweetnesse to her and that he would shew unto her more then Motherly affection according as his title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of many commiserations Jam. 5. 11. And now she rendereth the reason of her desire from the nature and force of love in that she saith For love is strong as death This is the first comparison whereby she doth expresse the force of her love Death is exceeding strong it seduceth all sorts of people high and low young and old and overcommeth the strongest man Psal 89. 48. neither will it accept of any compassion nor yield to any opposition we can make no agreement with it for if we consider the great might of Princes of Kings and of Emperours yea of all the mighty Monarches in the world death hath subdued and cast them downe Who hath been so strong as to resist death where hath that might been found that could ever eschew his stroake Hence Observe That the strong affection of a Saint towards Christ cannot be subdued by any trouble or force whatsoever Christ hath been ever welcome to the Saints though they enjoyed him with the greatest affliction Peter would venture to goe to Christ upon the boisterous waves of the Sea Lord saith he if thon bid me come unto thee The Saints finde abundance of sweetnesse in Christ which doth more then countervaile with all the afflictions and troubles they meet withall for his sake Hence was that resolution of Job though he kill me yet I will trust in him such is the force of that indeared affection of the Saints unto Christ that though they walke in the middest of feares and troubles yet none of such things can take off the edge of their affection towards him The second comparison of her love followeth in the next clause Jealousie is cruel as the grave Jealousie is a mixt affection of zeale or servent love and carries wrath and rage with it and it is sometimes used in a good and sometimes in an evill sense In an evill sense it s taken for envie Acts 5. 17. sometimes for a blinde misguided zeale Rom. 10. 2. Sometimes for bitter zeale or envying Jam. 3. 14. and lastly for counterfeit jealousie or pretended love Gal. 4. 17. But in a good sense zeale is taken for a godly jealousie 2 Cor. 11. 2. for an holy emulation 1 Cor. 12. 31. and also for an extreame heat of all the affections towards one whom wee esteeme burning in our love to him our desire of him our joy in him our indignation against any that speake any thing against him of such a jealousie wee are to understand here which the Spouse saith is Cruel or hard as the grave She meaneth that this godly jealousie wherewith her heart was so affected towards Christ could not be conquered any more then the grave it being fierce and inexorable as hell it selfe which devoureth all that are cast into it Hence note That the love of jealousie and zeale in the Saints is a consuming love So saith Christ the zeale of thy house hath consumed me it causeth one to spend all his strengh for the person whom he thus loves and so saith the Apostle in respect of his great love I am ready to be spent for you for the love of Christ is a constraining love 2 Cor. 5. 14. And the godly are eaten up for Gods glorie Psal 69. 9. To the force of the grave she compareth the heat and vehemencie of her love so that still she doth shew that she must needs covet to be joyned as a signet most neere unto her beloved In the next clause she saith The coales thereof are coales of fire which hath a most vehement flame The Spouse compareth her love to another thing namely to fire not only because it warmeth and maketh hot but also because it kindleth and increaseth to a burning flame In the first part of this speech it is said the coales thereof are coales c. that is they are exceeding hot coales fierie darts or arrows the word signifieth that which flieth and burneth and sometimes is applyed to judgements that flie abroad as in Deut. 32. 24. And to arrowes Psal 76. 3. Here it is taken for the burning coales of inflamed love that pierce and inflame the heart and cannot be quenched and that is the reason also why she addeth Which hath a most vehement flame This declares it to be a great wonderful flame for in the Hebrew it is Shalhebeth-jah the consuming flame of God that is excellent or extraordinary flames piercing and devouring lightning for in scripture phrase the things of God are transcendently excellent as the Harpes of God Revel 15. 2. The Trees of God Psal 1. 3. And the mountaines of God Psal 36. 6. by this fire is meant the fire of the Spirit which is compared to fire Matth. 3. 11. So the Spirit is as a fire in the Saints that kindles a flame of divine love towards God Hence Observe That the fire of divine love is kindled in us by the Spirit of God It is the peculiar worke of the Spirit to inflame our hearts to Christ for here the Spouse setteth out the greatnesse of the effect by the greatnesse of the cause so the flame of God is a most mighty flame so the love of the Spouse is most fitly compared unto a vehement fire where there be hot burning coales and a great flame because it is kindled by the divine flame of everlasting burnings where the soule feeleth the love of Christ it is even set on
All this shews how precious and how deare the Spouse was to Christ that he keepeth it himselfe and how faithfull the Spouse is to him that doth bring forth her fruits to none but him Christ having thus declared the care he had over his Church he now layeth a charge on her in the Verse following VERS 13. O thou that dwellest in the Gardens the companions bearken to thy voyce cause me to heare it AFter that Christ had extolled the excellency of this Vine that is of his Church he turneth his speech unto her giving her thereby as it were to understand that he had done all this not onely for her comfort but also for her instruction for her comfort in that she was so highly yet truly commended for her instruction that she might learne thereby to extoll him in deed and in truth that had been so liberall in her commendation O thou that dwellest in the Gardens Christ giveth a solemne charge and prescribeth a duty to be performed which is described first by the place of her abode Among the Gardens c. The Participle being of the Feminine Gender sheweth that it is the Church not Christ that is here spoken to we may render it O inhabitresse Christ speaks to his Spouse dwelling in the Gardens that is in the Churches in which the universall Church is after a sort resident and a continuall dweller Christ yet notwithstanding having care both over the whole and over every particular one pruning and dressing them as appears by the particular Churches mentioned Revel 1 2 3. Now in that the Churches are called the Gardens Observe That the Churches of Christ are the severall Gardens of the Lord. The whole Church is called a Garden full of all sweet plants as we had before in this Song The particular Churches which are parts of the whole be called Gardens now in that the universall Church even the Spouse of Christ is spread over all she is said to dwell in Gardens that is in all the particular assemblies which know and worship Christ aright throughout the world Her care is over all they be all her Children and her plants and so she is said to dwell in the Gardens she dwelleth in her judgement heart and affections in all the Churches The companions hearken to thy voyce cause me to heare The Spouse is enjoyned to publish adn preach the Gospel of Christ and the persons to whom shemust preach are her Companions By Companions he seemeth to meane her fellow-Christians partakers of the same faith and Spirit and grace 2 Pet. 1. 1. These Companions or Fellows doe attend to the voyce of Christ published by the Spouse Now in that it is added Make me to heare it our English Translation hath the particle It added which is not in the Hebrew Text the words are no more then make me to heare and it doth signifie to Preach because they that preach make those to heare whom they preach unto so that we may understand the words thus Preach me c. for that is the great office of the Church to preach and publish Christ as if Christ had said Preach me to thy Companions and fellow-Christians that attend to thy voyce let thy doctrines be my Gospell not mens traditions Hence Observe First That it is the Office of the Church and Saints to preach and publish Christ This the Apostle exhorteth unto when he saith Let the word of God dwell in you plentifully in all wisdome teaching and admonishing your selves in Psalms and Hymmes and spirituall Songs singing with grace in your hearts unto the Lord Col. 3. 16. This preaching of Christ is a special argument of the love of the Spouse unto her members as appears by the words of Christ when he saith Peter lovest thou me feed my Lambs John 21. 15. As if he should say this is a great fruit of thy love which I require preach me to my people So the Spouse professing that great abundance of her love to Christ a little before in this Chapter Christ requireth that she will manifest it in preaching him before the Saints As if Christ should say manifest thy love unto me by preaching and publishing me laying open the treasures of life and salvation that are in me unto those that hearken Herein then lieth the performance of a great duty of the Spouse a singular declaration of her love to Christ that she preach him that she publish and lay open all the treasures of life and glory that be in him Secondly Observe That such as preach the Gospell to the Saints must preach to them as to fellow Christians This implieth that those that preach to the people must not Lord it over them not as to be Lords over their faith as the Apostle saith but to be helpers of their joy Paul thoughan Apostle yet he was a Servant of Jesus Christ as in Rom. 1. 1. The Angell said to John which would have fallen downe before him See thou doe it not for I am thy fellow-servant Rev. 21. 9. Those that preach the Gospell must preach as to fellow-members of the same body companions in the faith and Spirit of Christ they should communicate unto them the things they have received from Christ as unto brethren and fellow-members of the same body Thirdly Observe That the most precious treasures of the Gospell should be especially discovered and preached to the Saints So here the companions are said to be such as heare and unto them the Spouse is enjoyned to Preach Christ It is most true that the Gospell is to be Preached to every creature under Heaven yet Christ saith Give not holy things to dogs neither cast Pearls before Swine The precious treasure of the Gospell is to be communicated especially to the Saints and such as have a high esteem thereof to those that have their ears boared of God and made to heare and receive those precious things The Apostle saith We preach Christ crucified even to the Jews a stumbling blocke and to the Gentiles foolishnesse but unto them which are called both of Jews and Grecians we preach Christ the power of God and the wisdome of God 1. Cor. 1. 23. And againe the Apostle saith I am not assamed of the Gospell for it is the power of God unto salvation unto them that believe to the Jew first and also to the Gentile Rom. 1. 16. The Gospell is most effectuall to the Saint they are the companions that hearken to the doctrine of Christ Lastly Observe That the Spouse is to preach Christ onely without mixture of mens traditions Cause me to heare cause me and none besides me to be heard Preach not the doctrines and traditions of men but preach onely the doctrines of my Gospell Christ condemned the Pharisees for that they preached for doctrines the traditions of men and so neglected the doctrine and word of God And now followeth the last verse VERS 14. Make hast my beloved and be thou like a Roe or young Hart
under a cloud of ignorance 392. Christ's approachings expell the ignorance upon the Saints 393 Impediment No impediment can hinder Christs approaching neere his Church 326 327. Neither the Saints seeking Christ 403. Invite Christ invites his people to partake of his good things 342. Joy Mans reconciliation with God is matter of great joy 7. Christs approaches to his people is matter of great joy 324. Christ revealing himselfe to his Saints causeth in them unspeakeable joy 76. Christ espousing himselfe to his Saints is matter of great joy 444. The Gospel fils mens hearts with joy 351. Injoy The Saints desire alway to injoy Christs goodnesse K. Kingdome the Kingdom of Christ illustrated in five particulars 66 67. 68 The Knowledge of Christ makes men seeke after him 620. L Lawes fy the observation of Christs laws the Saints are 1. Beautifull 181. 2. Victorious 182. Lilies Christ and Saints like lilies 268 Love The love of God in Christ is manifold 31 32 33. Chists love to Saints is 1. Drawing love 24. 2. Gospel love 25. 3. Pleasant 33 34. 4. Peculiar 171 172 173 339. 5. Everlasting 227. 935. 6. Increasing 288. 7. Overcomming 301. 8. Magnificent 635. The Churches love to Christ is 1. A memoriall love 77 78. 2. Increasing love 80. 3. Collective 126. 4. Ardent 127. 301. 5. Returned love 212. 6. Beautifull 489. 7. Invincible 745 746. 8. Of jealousie and fire kindled by the spirit of love 743 744. The love of a Saint is caused 1. By a principle of love 29 439. 2. By the sweetnesse of Christ graces 47 48. 3. By Christs love 291. 708. 4. By the manifest at ion of Christ to the soule 714. Lovely Christ is all lovelie 616. M Members The Spouse is glorious in her members 677. The Church doth nourish her owne members 416. Manifest Christ doth manifest himselfe to his people upon their desires 529. 2. With delight 530. 3. by degrees 333 334. Mutuall Christ and the Saints have mutuall interest with each other 1. In union foure wayes 379 380. 2. In communion foure ways 381. Mysteries Christ revealeth hidden mysteries by the Gospel to the Saints 69 70. N. Negligent To be negligent in the things of God is a great evill 120 O. Oyntment Christs name spirit and grace powred forth in the Gospel is compared to oyntment in five particulars 40 41 42 45 46. Ordinances Gospel Ordinances more glorious then those of the Law 190 191 192 193. P. Parentage The Saint are rich and glorious in their parentage 651. 675 Particular The Saints apply the benefits of Christ to themselves in particular 213. Patience Christ exerciseth abundance of patience towards his people 554. Persecute False Brethren persecute the Church with great indignation 115 116. Pretences the Spouse put off Christ with false pretences 556 557. Presence Christs presence with his people is 1. Powerfull 614. 712. 2. Comfortable 655 702. 3. Desireable 524. 4. Everlasting 563. 5. Not long vailed 625. 6. He is present when seemingly absent 571. Publish The Office of the Church is to publish Christ 768. Proprietie Saints have proprietie in Christ foure wayes 383 Christ hath proprietie in saints foure wayes 384 385. Pure Such only as love Christ are pure 49 50. Pruned The Church needs sometimes to be pruned 700. It is Christ alone can prune his Church 701. Principle Saints are drawne to Christ by a principle of love 29. 400 Professe Many professe Christ that know little of him 590. Q Qualified Christ is fitly qualified for the adminstration of his Church 601. R. Rose Christs excellency set forth by a rose in six particulars 259 260 261 262 263. Repose Christ doth repose himselfe with his Saints 428. Race The life of a Christian is the running of a race illustrated in six particulars 61 62 63. Raise Christians should not raise Christ untill he please 730. Christ doth raise up himself in his Saints 735. Refreshed Christ is refreshed in his Saints 721 Redemption The fruits of redemption are very delightfull to the Saints 219. Righteous Righteous men are only fit to mention Christs love 79. Related Christ stands related to his people 1. As a Brother 476. 2. As a Sister 477. Those neerest related to the Spouse persecute her 113. Saints are neerely related one to another 150. S. Saints are satisfied with all good things in Christ 284 285. Saints are satisfied in the armes of Christ 729. Christ doth satisfie his people with plenty 534. Saints Saints behold the excellency of Christ 442. Saints are serious in the things of Christ 309. There remaineth corruption in Saints 341. Saints make their approaches to God through Christ 365. The sacrifice of Saints is acceptable 425 Saints must looke to their guard 432. Saints are Christs Chariot 434. Saints should seeke Christ toge 〈…〉 622 623. Saints are neerely related one to another 750. Saints have flesh as well as Spirit 544. Sense Christ is not alwayes present with his people according to sense 400 568. secure The Saints are most secure in Christ 70 71. 429 430. Shadow Christ is a shadow of protection to his people 282. The Saints are much delighted with Chrsts shadow 282. 283. Shepheard Christ is a most compleat Shepheard 129 130. scriptures The Scriptures are a perfect rule of life 164 165. The Scriptures cannot be understood but by the spirit 166 167. Sinne. Sin darkens a Saints 91. The sense of sinne causeth soul-sicknesse 299 300. Spouse The Church is Christs Spouse 477. The Spouse is sometimes in a languor of Spirit 542. Christ preferreth his Spouse above all the world 649. Spirit The Spirit compared to wind in six things 521. Saints have the Spirit of Christ 1 To blow upon them 520. 2. To operate in them 286. 3. To put life into them 523. 4. To enlighten them 441. 5. To spiritualise them 545. 6. To give them divine impression upon their hearts 560. 7. To change their nature 561. 8. To make them active 561. The Spouse is not alwayes in one frame of Spirit 542. She hath flesh as well as Spirit 544. Solomon Solomon a glorious type 13. Solomon a glorious Saint 14 15. Sweet Christ is very sweeet 1. In his communications 288. 2. In his pastures and feeding 386. 3. In his Ministrie 215. 4. In his graces 203. 552. 5. In his dispensations 210 211. 6. In his Spirit 565. Sweetnesse Christs sweetnesse is 1. Sensible only to Saints 222 2. Displayed in the Gospel 49. 3. Of a drawing nature 68. 4. The cause of the sweetnesse in saints 566. The Spouse is sweetnesse 1. In her annointings 491. 2. In her perises and prayers 493. 3. She is a garden of sweetnesse 716. 511. 4. she doth entertaine Christ with all sweetnesse 716. Seeke Saints seeke Christ 1. Through all impediments 403. 2. Diligently 406. 3. Constantly 408 409. Sorrow Christ is brought forth in the Saints with much sorrow 736 737. T. Truth Saints discerne what is Truth 686. Truth is the Pillar of the Church 436. Teachers It is
AN EXPOSITION On the whole booke of Solomons SONG Commonly called the CANTICLES Wherein the Text is explained and usefull Observations raised thereupon By John Robotham preacher of the Gospel PSAL. 45. 13. The Kings daughter is all glorious within her cloathing is of wrought gold EPHES. 5. 32. This is a great mysterie but I speake concerning Christ and the Church London Printed by Matthew Simmons in Aldersgate-street next doore to the guilded-Lyon 1651. To the HONORABLE COLONEL DOWNES Esquire A Member of the Honourable House of Parliament Justice of the Peace and Deputy Lievetenant of the County of Sussex Much Honoured Sir THe experience that I have of your candour and ingenuitie emboldens me here to prefix your name not from any worth in the worke performed on my part but in respect of the subject mattter of this book which is a declaration of that mutuall intercourse and vicissitude of divine love passing betweene Christ and the Church his Spouse set forth by a most sweet and comfortable by a most excellent and ravishing Allegorie of a Marriage-Song Marriage being the most joyfull passage of all our life and a Song being the highest expression of joy by this amiable resemblance is the souls spiritual conjunction with Christ most lively delineated Oh! the superemin nt excellency of divine love t is the glorie of God the joy of his heart t is the fulnesse of Christ his Crowne and dignitie t is the worke of the Spirit in all its operations t is the Song of Angels and their continual delight t is the sourse and spring of true happinesse to all Saints the Sanctuary and support of their dejected soules This opens the Fathers bosome draws forth the affections of Christ and melts mens hearts into each others the sweet sense whereof is the breath of our nostrils and the life of our union with him Noble Sir I have but three words to speake The first is of you the second to you the third for you That of you is to testifie that as the Lord hath called you to high and honourable imployment so he hath raised your Spirit suitable to the worke in hand wherein you stood as a Rock immoveable in the middest of stormes and tempests having like Obed-Edom owned the Arke when few would owne it ventring all that was dear unto you accounting godlinesse the greatest gaine when others have reckoned it their losse esteeming that your honour that others have deemed their shame Though it be granted that Truth needs no Patron veritas stat in aperto campo being better able to support honour and advance us then we can that yet thrice happy and blessed are they that owne it therefore the more you engage for Truth the more will truth dignifie and advance you Whatsoever you expend for Christ in Christ you shall find it againe and shall receive your owne with the greatest advantage The Philosophers expression of good is Bonum est-sui communicatum Good is communicative the more good therefore you shall expend the more shall you discover a principle of goodnesse to dwell in your heart flowing from the fountaine of fulnesse distilling from Christ And that you have engaged me with many undeserved favours I should be ingratefull either to deny or forget them though I cannot make you a retaliation Nihil dat quod non habet yet that you may know kindnesses are ner forgotten in a thank full breast give me leave to present this as witnesse and testimony of my gratitude to you-wards being confident you will receive it as I present it with the spirit of love That to you is that you would fix your affections upon and let the whole streame of them runne unto that only delectable and love deserving Object Christ who is the glorie of all delights and abstract of all praises It s the nature of true joy to delight it selfe in some solid good and there is no good can be compared cum summo bono with that only chiefe and eternall good that is treasured up in Christ When wee suffer the creatures to steale away our affections we not only lose the right use of them but thereby bereave our selves of true comfort in God render our selves dishonourable in the eyes of good men and unprofitable to our selves for though the creatures may serve us yet they cannot love us t is only Christ that can make sweet returnes of love for our love In which gracious manifestations of Christ our hearts are made a Spring of living waters a garden of spirituall delight the musick of heavenly joyes the treasure of divine comforts and by the impressions of that heavenly love and the sweet glimmerings and flashes of light life and glorie in Christ our soules are abundantly refreshed and satisfied as with marrow and fatnesse Then Sir this will be your Crowne and glory this is that will heighten your spirit ennoble your minde enlarge your heart and make you most acceptable to God precious in the fight of men and exquisitely carry you through your weighty imployments It is said of Solomon that excellent Sonne of wisdome that his heart was as large as the Sea viz. in judgement and understanding so shall your judgement wisedome and understanding be enlarged according to the largenesse of Christs love living in you The Jewes were to offer those creatures in sacrifice unto God which the Nations worshipped for their God so though other men fall downe and doe hommage to the creatures yet let it be in your heart to sacrifice them all unto the Creator Surely man is never more straightned then when he is bound and pent up in the narrow compasse and scantinesse of earthly things for let his heart stoop never so low the World fals beneath it and let him advance the world to the greatest height his heart is still above it But in relation to Christ cujus contrarium verum est the matter is farre otherwise for when mans desires and affections soar never so high as an Eagle still Christ is above them fils them answers them yea he doth exceedingly heighten enlarge and abundantly satisfie them Sir I shall conclude with a word for you expressing the desires of my spirit on your behalfe that the Lord would be pleased to fill your precious soule with the exceeding riches of his love grace and favour and cause his glorie to shine upon you so as to transforme you into the image of his glorie that the sweet kisses of Christs lips may be more precious to you then fragrant wine and his name then the richest oyniment that the senses of your soule may be more refreshed with his redolent sweetnesse and filled more with his redundant fulnesse then withall the most delightfull things in the world yea that Christ would please to lodge all night betwixt your Breasts continually dwelling in your heart and affections and that he would come into your soule as into his garden to eate his pleasant fruits his honey with his honey-comb and
likewise they are arguments of praise and honour to them whom they concern according to the exhortation of the Prophet David in Psal 66. 2. Sing forth the honour of his name make his praise glorious In the Greek it is read give glory to his praise that is make his praise glorious and honourable In Ephes 5. 19. there is mention made First of Songs which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cantavit unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canâ—icum or laye it is also called by the Hebrews Shir a song which was chiefly made for the voyce and it contained matter of exultation and rejoycing Secondly hymns called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hymne or praise by the Hebrews Tehilleh and signifies land and praise in commemoration of benefits received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lausâ—laudatio from God An hymne is uttered by the voyce only Thirdly Psalms which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrews Mizmor which commeth of a roote that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Landavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Putavit praecidit signifies to prune or cut off superfluous twigs from trees this is a kind of an artificial song in a proportioned number of words A Psalm is played on an Instrument as well as with the voyce it contained Arguments of all sorts for exhortation to morall doctrine or holinesse of life petition thanksgiving and instruction Many times any of these are put indifferently for all but this most excellent song contains them all in one it is as a song for joy and rejoycing it is as a hymne for praise and thankesgiving it is as a Psalme exhortation and instruction Again for as much as we find sundry parties singing and the one side answering to the other for which it may be called a Responsorie and hence the forme of this song differs from all other songs in Scripture For as there are divers singing at once so there seems to be many songs in this one and all treating of the mutuall love between Christ and his Church Hence observe First The Church and servants of Christ have alwaies matter of joy and singing these only have the true cause of joy and their joy shall never be taken from them The joy of carnall men is nothing but madnesse Eccles 2. 2. Believers only have true and solid joy flowing from the spirit of Christ within them they onely can sing making melody in their hearts unto the Lord Ephes 5. 19. Secondly note That the Church can rejoyce in affliction as well as in prosperity David can sing of his deep waters and calamities as well as of his great mercies and deliverances and the Apostle saith in Phil. 4. 4. Rejoyce in the Lord alwayes Not only in times of prosperity and mirth but also in times of adversity and distress the troubles of the Saints are not so many or so great but spirituall joy will mitigate and overcome them all Afflictions are turned into matter of rejoycing when they are a meanes to stir up our faith and patience according to the Apostle Jam. 1. 2. Thirdly Mans reconciliation with God by Jesus Christ is matter of great joy This Booke treating of mans reconciliation with God and of his sweet conjunction with Christ with joy in the holy Ghost is called a Song yea it is a marriage song a song of betrothings Now what passage of our life is more sweet than that of marriage and what sweeter expression then by a song It thus is set forth unto us the sweet conjunction between the soule and Christ It is the nature of joy to delight in some solid good now no good can be compared cum summo bono with that chiefe eternall good it is no wonder then if the soul doth much rejoyce to be joyned to Christ who is the very top of all felicity and happinesse Fourthly observe How the Lord takes all advantages to win our affections unto himselfe He presents before us the pure free perfect eternall and constant love of Christ towards his Church with all his incomparable and heavenly riches wisdom beauty and graces by that amiable and pleasant that sweet and comfortable allegory of a marriage song to the end that he might carry up the soule to things of a divine and heavenly nature The holy Ghost doth many times frame arguments most suitable to the nature of man as that in the Prophet Hosea 11. 4. I drew them with the cords of a man with bands of love c. That is as if the Lord had said I used arguments suitable to mans nature I did not use violence and rigour but rather chose to overcome them with mercy and loving kindnesse Secondly We have the transcendent excellency of this song A song of songs That is the chiefest and most excellent song for by doubling of the words the Scripture useth when it speaketh of good things to understand most excellent things as Deut. 10. 17. The Lord your God is God of Gods and Lord of Lords That is to say most high Lord and God and wheras if it speak of base things it doth on the other side by doubling debase them as much as Gen. 9. 25. A servant of servants shall he be That is he shall be a most vile and base servant In like manner it is spoken of Christ Revel 19. 16 17. The King of Kings and Lord of Lords That is the most high and mighty King and supream Lord of all The doubling of the words make an Hebrew superlative by which this is noted to be the chiefest song First of all Solomons other songs for hee made a thousand and five 1 King 4. 32. Secondly of all other songs in Scripture David was the sweet singer of Israel in his time and had his golden Psalms besides many other songs there be in Scripture and all of them very precious yet this song excelleth them all and that in these respects First Because this song speaketh of Christ's love to his Church and the Churches love to Christ more largely sweetly and comfortably then any other song in Scripture and by such allegories and amiable resemblances taken from the most beautifull and stateliest things under heaven the sweetest therichest and the most precious things that are found among men as the richest Jewels the sweetest Spices Gardens Orchards Vineyards Wine-sellers and the like these with the like set forth and expresse the spirituall and heavenly Ornaments and Jewels which Christ bestoweth upon his Church with the fruits of her love to him again Secondly This song admitteth more variety of interpretation then any other some understand it of the Catholicke Church some of particular Churches from Solomons time to the last judgment some of the mutuall affection and love betwen Christ and every Believer We deny not but that there may be usefull truths in each one of these interpretations but sure it is
joyned unto Christ and to enjoy his presence that she might have sweet and most comfortable communion with her head and Spouse and this is from vers 2. to the end of vers 7. 2. There is contained the ready offer of Christ to entertain and embrace his beloved Church together with a mutuall commendation one of another and both setting forth the praises of each other from vers 8. to the end of the Chapter In the first part observe 1. The Churches earnest wishes and desires ver 2 3 4. 2. She preventeth some objections that might be made against her vers 5 6 7. The earnest desire of the Church is set down under the similitude of a lover Let him kisse mee with the kisses of his mouth c. In this Vers observe two things 1. The Churches prayer or request to Christ in these words Let him kisse me c. 2. The reason of her prayer wherein shee sets forth the excellency of Christs love in these words For thy love is better then wine To kisse in the Scripture noteth 3. things 1. It noteth worship and service as we have is in the Prophet Hosea Chap. 13. vers 2. Let the mâ—â— that sacrifice kisse the calves it being an act and token of worship and religious honour See also in 1 K. 19. 18. Yet I have left me saith God seven thousand in Israel which have not bowed unto Baall and every mouth which have not kissed him That is that have not so much reverenced or honored Baal as to kisse him 2. To kisse is an expression of duty and obedience thus Samuel kissed Saul when he had annointed him King of Israel 1 Sam. 10. 1. This he did as a token of obedience this is that duty towards Christ expressed in Psal 2. 9. Kisse the sonne That is yield all obedience to him regard the law of his mouth be instructed counselled and commanded by him 3. To kisse is a symbole pledg of love therfore the Christians of the Primitive time used such expressions of love in their love-feasts and this is injoyned by the Apostle as an expression of Christian love and as a sign of their unity and onenesse and of that Christian tye whereby they stood bound one to another The last of these serves for our purpose for in these words Let him kisse me c. The Church desires that the sweet and comfortable pledges of Christs love may be given in unto her By a mentonymie shee putteth the signe for the thing signified for a kiss is but a pledg of that love of Christ which shee desires to be made a partaker of Here we have an exclamation full of spirituall passions and divine love with which the Church is enflamed and as it were impatient in her desires after a nearer conjunction with Christ Let us see it farther what that is which the Church so earnestly desire in the following words With the kisses of his mouth The Church doth not say with the kisses of his lips for that is a more silent and still gesture but the kisses of his mouth which is no superfluous speech here but it implyeth the heavenly gracious speeches which proceed out of Christs mouth Grace was in Christs lips Psal 45. 3. All Christs affections were sweet and his heart was a treasure of divine grace his mouth then by which hee utters the things that are in his heart must needs be sweet and desireable Qu. But was ever the Spouse of Christ without all pledges of his love or was shee ever without the word for shee seemeth to cry after that which shee had not Answ Christ did alwayes kisse his beloved Spouse with some of the kisses of his mouth but he let out his light minuatim by little and little as it were by degrees The promise was first made to Adam in the seed of the woman After this the promise was renewed again with Abraham And after that the children of Israel were come out of Aegypt his Lawes and Ordinances were more fully delivered by Moses but as yet all things were under figures and shadowes the Church was as a child in her non-age and in that respect the Apostle saith they were under tutors and governors untill the time appointed of the Father Gal. 4. 1 2. And in Chap. 3. 23 24. he saith they were kept under the law shut up unto the faith which should afterwards be revealed which law was a School-master unto Christ In this respect the Apostle saith that the heirs of life and salvation were but Children before Christs Incarnation because in generall they knew but as children for that we have done since besides other points of minority touching legality and ceremonies which the Apostle in the afore-cited place calls elements or rudiments so that their light was but an obscure glimmering light to ours now in the dayes of the Gospel Christs discovery of himself then was but a standing behind the wall a looking forth of the window a shewing himselfe through the lattice Cant. 2. 9. So although the godly in the time of the Prophets saw the promises afar off and embraced them yet they had them but in the expectation not in the enjoyment they had the promises in respect of the benefit but not in the perfection of them These saith the Apostle Heb. 11. 39 40. receiued not the promise God having provided some better things for us that they without us should not be made perfect Now the Prophets fore-saw and prophesied of the rising of the sun of Righteousnesse that bright morning star who would make glorious discoveries of heavenly light and they also prophecyed of the powring forth of the spirit of wisdome and of revelation after Christ's comming in the flesh and hence it is that many Kings and Prophets and righteous men desired to see Christs day and saw it not Luk. 10. 24. This is one of the kisses of Christs mouth which the Church did so vehemently desire saying Let him kisse me c. Whereby the Church desireth to have Christ manifested in the flesh and to have the sweet and comfortable Doctrines of the Gospel applyed to her heart and that shee might not be always under a legall dispensation for the law worketh wrath Rom. 4. 15. It was a ministration of death 2 Cor. 3. 8. for the tenour of it runs thus Cursed is every one that continueth not in all things that are written in the book of the law Gal. 3. 10. But saith the Apostle after that faith is come we are no longer under a School-master Gal. 3. 25. That is now we are not as children in knowledg and understanding that wee should need a School-master but we are as men of riper years and as men grown in knowledg by the cleare light and sun-shine of the Gospel so the Church desireth here that shee might be prevented with the grace of Christ and have the feeling of his love and favour towards her For thy loves are better then wine
all the sweet and costly things that the Princes of the earth do enjoy Thus we have heard the Churches desire of fellowship with Christ and the reason of her request drawn from the excellency of his love now it follows in the next verse she rendereth a reason of her so much delighting in his love VERS 3. Because of the savour of thy good ointments thy name is an ointment powred forth therefore the Virgins love thee IN these words she rendereth a reason why her affections were so set upon her beloved and why shee doth so love him and why shee preferres his love above all the glory and pleasures of this world her reason is drawn from the excellency of Christ that he is as a boxe of odoriferous ointment and that in him was found redolent savours and precious sweet things by which he doth perfume her with his spirituall sinels and so maketh her sweet also This verse contains two things 1. A cause or reason of her delight in Christ's love because of thy ointments c. 2. An effect flowing from the cause therefore doe the virgins love thee Because of the savour c. By savour smell or odour is meant knowledg understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odoratus est olfeci◠sentit sense or feeling the Apostle calleth it the savour of life 2. Cor. 2. 14. So it is said when the tow smelleth the fire it is broken Judg. 16. 9. The meaning is when it feeleth the fire Of thy good ointments or good oiles In this comparison shee seemeth not only to meane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pinguedo oleum unguentum those ordinary confections in the Apothecaries shop but the holy ointment and perfume which God commanded Moses to make with which the Tabernacle and the ministring Vessels were annointed and also Aaron and his sons Exod. 30. 2◠24 25. And we read in Psal 133. that this ointment was powred upon the head of Aaron and went down to the skirts of his cloathing By this similitude the Church commendeth the graces of Christ which he had being cloathed with the holy spirit for the Lord anointed him with the oyle of gladnesse above his fellowes Psal 45. 7. And saith God I will put my spirit upon you Isa 42. 1. And it is said of him The spirit of the Lord is upon me because he hath annointed me to preach the Gospel Isa 61. 1. Now the odour of Christ's graces are smelt and become savoury by the preaching of the Gospel and therefore shee addeth Thy name is as ointment c. Concerning what is meant here by Christs name we may take a double interpretation 1. By name we may understand it of those proper names given to Christ in Scripture As Messias and Christ which are by interpretation annointed these names are given to Christ by way of excellency he being anointed by the Father unto that great Office of his Mediator-ship and he is called ointment in Isa 10. 27. And indeed all names given to Christ are very sweet and redolent as Shilo which signifies tranquillum esse intimating that Christ our peace and tranquility he is called Ithiel Prov. 30. 1. A word as Junius writes compounded of three parts as if one should say the strong God with me the name comes all one with Immanuel God with us so he that is Ithiel God manifest in the flesh is also called Veal Almighty able to save us He is likewise called Jesus a Saviour because he saveth his people from their sinnes Besides these hee hath names of office as of King Priest Prophet he is a King for government and rule a Priest for sacrifice and intercession a Prophet for teaching and revealing the secrets of the Fathers bosome Lastly he hath a name sutable unto his two-fold nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man the Apostle calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man Christ for as man he was in one hypostasis or person with God Now how delectable and sweet are all the names of Christ and how much more redolent and savoury then all the precious ointments in the world 2. By Christs name is understood the Gospel and the publishing thereof to the world Paul was a chosen vessell to carry his name unto the Gentiles Act. 9. 15. And it is said the Gentiles shall trust in his name Matth. 12. 21. As ointment powred forth By the powring forth of Christ's name is meant the preaching and publishing of the Gospel Here the Church alludeth to the perfect odour of such pretious oyntments which if it be closed up in a vessell is not felt savory untill it be powred forth then the sweetnesse thereof doth spread abroad and perfume all other things Wee read in the Gospel of Maries pound of Spikenard ointment and when shee had broken the box of pretious ointment and powred it upon Christ's head at table the house was filled with the savour of it Mark 14. 3. So when the name and Gospel of Christ is preached abroad it giveth an odour to every believing soul so that by the preaching of the Gospel they also receive the holy spirit Gal. 3. 2. They received the holy Ghost by the hearing of faith The word to powre forth in the Originall signifies to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evacuavit exhausit Evaginavit exhaust or draw dry to empty which may denote the plentifull powring of it forth It also signifies to draw forth the sword to the battle so it is used in Ezek. 28. 7. This may denote unto us the majesty and power of the Gospel so Christ is bid to gird his swore upon his thigh with glory and majesty Ps 45. 3. By the sword is meant the word of the Gospel which proceeded out of Christs mouth Rev. 1. 16. And by glory and majesty is meant the magnificence and powerfull effects of the word Therefore doe the Virgins love thee The Church having laid down the cause shee also shewes the effect the sweetnesse of Messiah and of his graces powred forth upon her have enflamed her heart with love towards him Some understand these Virgins to be such as are not espoused to Christ such as the unconverted Jewes and the uncalled of the Gentiles Others understand them to be the fellow-friends of the Spouse and of those that are faithfull and called of God who with pure minds serve the Lord only and worship him in their spirits These Virgins are either 1. Of particular congregations so the Apostle calleth the Church in 2 Cor. 11. 1. I have prepared you for one husband and to present you as a pure Virgin unto Christ or else 2. Of particular members of the Church for the Hebrew tongue as I hinted before useth co call the whole the Mother and the parts the Daughter for so these Virgins are called in diverse places of this song Now the Saints and members of Christ are called Virgins in these respects 1. For their chastity as in thefore-named place 2 Cor. 11. 2. That
and savory in it self yet the Saints come to the sense and feeling thereof most of all by the publishing and displaying of the Gospell The Virgins were most sensible of Christs graces when his name was an Ointment powred forth The most full and perfect odours that are and the most sweet and pretious Ointments in the World are never felt so savory as when they be powred forth As the Box of pretious Ointment when it was broken and powred on Christs head the savour thereof filled the house Mark 14. 3. For by the Preaching of the Gospell or the powring forth of Christ's name his fame glory and renowne is made knowne in the World according to that in Luke 4. 14. There went out a fame of him throughout all the Region round about and he taught in their Synagogues being glorified of all This was that the Apostle rejoyced in and said Now thanks be unto God which alwayes causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place for we are unto God a sweet savour in Christ in them that are saved and in them that perish to the one a Savour of death unto death and to the other a Savour of life unto life 2 Cor. 14 15 16. Now the name of Christ is powred forth when all his vertues and graces are displayed and laid open when it is declared that he hath fullfilled all righteousnesse and that he hath offered up himselfe by the eternall Spirit without spot unto God and that he hath appeased the wrath of his Father and made perfect reconciliation for the sins of his people thus is Christs name as a pretious Ointment powred forth Againe when Christ is set forth in his beauty to be Fairer then the Children of Adam to be the chiefe of ten thousand in his love free rich and everlasting in his graces to be compleat and full in his Offices to be a most excellent Prophet Priest and King in his riches to be the Heire of God and of Heaven in all the operations of his Spirit working Sanctification and all needfull graces in his Saints in all those rich and costly gifts which he doth bestow on his people redeeming of them with his pretious Blood sanctifying of them with his pretious graces enriching of them with his pretious promises reviving of them with his pretious love comforting of them with his pretious Spirit and enabling of them with pretious Priviledges when all these things as I said are opened and displayed then is Christs name as it were as a Box of the good Ointment broken and powred forth then there is smelt that blessed savour that causeth the Virgins to love him The Ministers of the Gospell may learn here and see what their duty is and which way they should imploy their whole strength namely to display those treasures of grace and to publish and spread before men those manifold transcendent excellencies and all those wayes of shining glory which are in Christ to draw and allure poor souls to come unto him Who will seek after that which he knows not of But who will not seeke after a pretious Jewell O then Let Christ be laid open in his natures in his graces in all his shining excellencies dignities and vertues that so his fame being spread and his name powred out as sweet Ointment by this means multitudes may be drawne unto him Againe the powring forth of Christ's name by the Publishing of the Gospell will be as effectuall unto those that receive it as Ointment is to the body unto which it is applied So that looke of what effects or use the most pretious confections are to the body of man of the same effect and of far greater use is the powring forth of Christ's name to the soule First Ointments are compounded of very rich and costly things In this respect the Ointment that Mary anointed Christ withall was called Pretious because saith Judas Much might have been given for it Mark 14. And of the pretious things which King Hezekiah shewed to the Ambassadors of the King of Babylon this was one namely the Good Ointment 2 Kings 20. 13. So is the Gospell a compound of rich and costly things it is a treasury full of Heavenly wisdome and Divine Revelation it is called Riches of glory Col. 1. 27. And the wisdome and power of God 1 Cor. 1. The Gospell is rich in its priviledges in its matter in its effects in all the promises therein contained In a word the divulging of the Gospel is a displaying and spreading before men all the riches of God and of Christ the riches of wisdome the riches of power the riches of love the riches of mercy all which are eminently shewed forth in the Gospell This is that the Lord told Moses when he said I will make all my goodnesse to passe before thee Exod. 33. 19. Now what doth the Lord meane by all his goodnesse but onely a Proclamation of the Gospell unto Moses The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity transgression and sin c. Exod. 34. 6 7. Secondly Ointment is a signe of joy and comfort and with such they were wont to be anointed at Feasts Amos 6. 6. And they used it in signe of joy Eccles 9. 7 8. Thus the Gospel is called Tidings of great joy Luk. 1. 19. And good Tidings Isa 61. 1. The Gospell of great joy Luke 2. 10. because it brings a glorious joy along with it Thirdly Ointment healeth wounded bodies and knitteth up the joints which are broken Luke 10. 34. So the Oile of Gods grace heals the bruises of the Souls of those that are broken in Spirit Thus we have it in Isa 61. 1. The Lord anointed me to Preach glad tidings to the meeke and he hath sent me to bind up the broken hearted c. Fourthly Oile doth make the face to shine Psal 104. 15. Eccles 8. 1. So the Gospell putteth a shining and glorious lustre on the faces of those to whom it comes It is said of Stephen That the Jewes looked stedfastly on him and saw his face as it had been the face of an Angell Acts 6. 15. It makes mens faces shine as did the face of Moses when he had beene with God on the Mount Fifthly By Ointment were Kings Priests and Prophets Anointed to their Office So by those graces brought by the Gospell the Saints are Anointed by Christ to be Kings Priests and Prophets they are so made by Christ unto God and his Father Revel 1. 6. The Gospell giveth men the highest Priviledges in the World to be Kings and Priests unto God to be a royal Priest-hood a holy Nation a peculiar people yea a whole Nation of Kings Priests and Prophets Thus the Gospell is as Ointment powred forth to the unspeakable delight of the Saints drawing and ravishing the minds of them that heare it sweetly to imbrace Jesus
hide me he shall set me up upon a Rock Psal 27. 5. That is he shall keep me safe as in the most holy of his Sanctuary into which none might enter but the Priest Levit. 16. 2. And therefore it is called Gods hidden place Ezek. 7. 22. And the Saints are called hidden ones Psal 83. 4. because they are hidden of God in his Tabernacle in the evill day And their life is hid with Christ in God Collos 3. 3. Christ therefore is a Chamber of safety and preservation to his people in evill times So much for the fruits or effects ensuing the most fervent Prayer of the Church Now followeth her protestation of ingagement in these words We will be glad and rejoyce in thee we will remember thy love more then Wine the Vpright love thee In these words the Church declareth how much her affections are ingaged to Christ for all his love manifested unto her her affections of joy and delight and of love are fixed upon him and also her mind or Senses one Sense namely the Memory is put for all the rest to record his love and that before Wine which is one of the most delightfull creatures to the nature of man under the Sunne as if shee should say looke how the affections and minds of worldly men are ready to rejoyce in and to remember Wine or any Worldly delight Even so and much more will we rejoyce in thee with spirituall mirth and gladnesse and we will celebrate and magnifie yea we will record and make mention of thy loves above all the pleasures and delights which are to be found upon Earth We will be glad and rejoyce The word Glad in the Originall signifieth to exult and rejoyce exceedingly and to leap for joy and to triumph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exultavit gestijâ— gaudio laeâ—i tiâ animi loetitiam gestu corporis expressit exilivit gâ—udio loetatus fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exulto ge in tripadio with outward gladnesse expressed by the gesture of the body and by the countenance answerable hereunto is the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also signifies exceeding great joy such as is expressed by outward signes of the body as by an outward leaping of heart and mind It is rendered by our Translation Judges 24. Exceeding joy The same word is also used by which Mary joy'd for being the Mother of Christ Luke 1. 47. And rejoyce The word signifieth joy and pleasantnesse also metapherically to shine because joy and prosperity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I â—aetatus hilaris fuit metaphoricè câ—aruit luxis often signified by the name of light as in Esther 8. 16. The Jewes had light and gladnesse And so in Psal 97. 11. Light is sowen for the righteous That is comfort and joy is reserved for the righteous after all their troubles Light is sweet and pleasant Eccles 11. 7. So this rejoycing is such a joy whereby the mind is refreshed and the heart comforted So the sum of the words We will be glad and rejoyce is this we will be comforted and refreshed inwardly and we will exult and triumph outwardly these are the comforts shee findeth in the Kings Chambers wherein Christ revealeth to her the secrets of his Fathers bosome and the Mysteries of his Kingdome and where he sheweth her those Heavenly treasures and rich Ornaments and glory which he reserveth for her and assureth her of from-whence ariseth all her spirituall joy and gladnesse We will remember thy love more then wine The word Remember signifieth to record rehearse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recordatus fuit meminit memor fuit in hiph recordari fecit memoriam constituit in memoriam celebravit Signisicat id quod in corde reservatum and to make mention of a thing to recall into the mind to celebrate the memoriall of any thing So the Church ingageth to remember and to beare in mind and to tell abroad and to rehearse all the sweet pledges and manifestations of Christs love unto her Now the Memory is the Store-house of the soule wherein we lay up things for our use and bring them forth as we have occasion to use them it is as Christ saith of the Kingdome of Heaven Like a Treasury out of which a man bringeth forth things new and old Mat. 13. 52. Our memory is that in which we record and set downe the things that we would remember it is as a Booke of Accounts as we use a Booke outwardly so the memory is that we use inwardly David saith in Psal 119. 11. I have hid thy word within my heart that is that I might not forget it it is a metaphor taken from pretious Jewells and treasures which men lay up and hide safe from danger So in Mat. 13. 44. The Kingdome of Heaven is like to treasure hid in the Field which when a man findeth it he hideth That is he concealeh it and makes it sure to himselfe lest any should beguile him of it Thy loves more then wine That is those manifold and various manifestations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy loves which are better and shall be more remembred by us then the most fragrant wine one pleasant species or kind for all other pleasant things in the world Yea we will remember thy loves every particular love not one of them shall be forgotten of all those severall loves wherewithall thou hast loved us I passe this because we had the like in the first Verse The Vpright love thee It is in the Hebrew uprightnesses or righteousnesses love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee whereby the abstract is put for the concrete for it is meant righteous or upright persons who have upright conversations and upright hearts So in Jer. 50. 31. Behold I am against thee O thou most proud that is O thou most proud person So in Prov. 13. 6. Wickednesse overthroweth sin that is it overthroweth the sinner And againe Nehem. 12. 31. And I appointed two great Thanksgivings that is I appointed two great companies of Thanksgivers So here Vprightnesses love thee that is holy and upright men such as have washed their Garments in the Blood of the Lamb such as were the Virgins before mentioned doe with pure and upright affections love Christ But here we must take notice that the uprightnesse which the Scripture attributeth to the Saints is not to be understood of a legall uprightnesse or perfections for that they cannot possible attaine unto but it is to be understood First of the sincerity of the mind and uprightnesse of the heart it is a single perfect and upright heart as Gen. 17. 1. Walk before me and be upright that is be thou sincere or upright the same word that is here translated upright is in many places of Scripture Translated perfect as Job 1. 1. Now the Saints are perfect in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Integer perfectus corpore vel animo absolutus completus their head and they
godly Master Borroughs the Dung-cart that goes Mr. Borroughs in his Moses Choice through the City into which every one brings his filth and casts in So that it is as much as if the Apostle had said we are despiseable and odious to the outward view of the People and loaden with reproaches and revilings not worthy to be accounted of or esteemed among men yea as men not fit to live in the World But comely Hence Observe Though the Saints are black in themselves yet they are faire in Christ Else they were not fit to match with Jesus Christ it is confessed they are black of themselves but when Christ comes to marry the soule unto himselfe he putteth a kind of divine lustre and beauty upon it whereby he makes it glorious like himselfe yet it's true that we have sinned and have come short of the glory of God but Christ restoreth this glory in us againe this is that the Apostle telleth us when he saith Christ loved the Church and gave himselfe for it even as a Husband giveth himselfe unto his Wife but to what end doth Christ thus give himselfe unto his Church That he might sanctifie and cleanse it with the washing of water by the word that he might present it to himselfe a glorious Church or Spouse not having spot or wrinckle or any such thing but that it should be holy and without blemish Ephes 5. 26 27. And againe he saith Col. 1. 22. Christ hath reconciled us in the body of his flesh through death to present us holy unblameable unreprovable in his sight The Saints are thus glorious in the eyes of Christ in two respects First in respect of Justification so they are absolutely faire and compleat in him They are absolutely freed and discharged of sin being cloathed with Christs righteousnesse they shine forth most gloriously in the beauty thereof And in this sence the Church is pure and undefiled in this World and yet not free from sinfull imperfection But still we must remember our beauty is not connaturall with us but it is a derivative and a borrowed beauty the Saints who are the Members shine in the glory and dignity of him that is head and the Church who is the Spouse of Christ shineth in the beauty of him who is her Husband Secondly the Church is comely in sanctification shee is not onely faire from Christs fairnesse and from his imputative righteousnesse but also in those graces which shee hath received from Christ even in those inherent graces infused into her soule by the Spirit of grace Sanctification is a restoring of the Image and of the glory of God in mans heart making of it conformable and like unto the image of God so saith the Apostle Col. 3. 10. Having put on the new man which is renewed in knowledge after the Image of him that created him Now the new man here spoken of is nothing but the changing of the will to holinesse and righteousnesse wherein consisteth the image of God Secondly in that the Church doth set forth her fairnesse by opposing it against her blacknesse Observe That the Churches fairnesse appears the more in that it is opposed to her deformity Thus it is in nature those that are beautifull appeare to be so most of all when they are compared to them that are deformed As that which is evill appears to be more evill when it is set against that which is good so that which is good appeareth to be more good when it is set against that which is evill The Apostle saith That sin by the Commandement became exceeding sinfull Rom. 7. 13. The Law saith he is holy just and good and sin wrought in me death by that which is good That is by the Law Was that then which is good made death unto me God forbid saith he but sin that it might appeare sin That is being opposed to a holy Law And so the Apostle speaketh in respect of the grace of God Where sin abounded grace 〈◊〉 much more abound Rom. 5. 20. That is grace did not onely countervaile with sin but above measure out-passed it So that if sin reigned unto death even so might grace reigne unto eternall life The power of grace appeareth to be most potent when it 's opposed to the power of sin As black spots in the face make it shew the fairer so the deformity of the Church makes her beauty to be the greater It must be excellent beauty that must cover such deformity it must be infinite and divine beauty that can make the Church in the middest of sin and sorrow say I am comely As the tents of Kedar as the curtains of Solomon Now forasmuch as the Church doth illustrate her blacknesse by the tents of Kedar or by those that dwelt in those tents who though they were black in colour yet very rich in precious things as gold and precious gems Observe That though the Church be deformed and blacke outwardly yet shee is very desireable and beautifull inwardly Notwithstanding Kedars tents were not desireable yet Kedar was full of riches and substance for which it might be desired So the Saints although they are disesteem'd by the world yet they are desireable of Christ The Kings daughter is all glorious within Psal 45. 14. That is shee hath her heart adorned with divine grace as faith hope love c. The Apostle prayed that the Ephesians might be strengthened in the inner man and that Christ might dwell in their hearts by faith Ephes 3. 16 17. And again he saith in 2 Cor. 4. 16. For this cause we faint not but though the outward man perish yet the inward man is renewed day by day By the outward man is meant our bodies our persons and condition by nature which is much depressed by sin and misery and by the inner man he meaneth the regenerate part which is renewed by the holy Ghost and also strengthened daily to beare pressures and afflictions The Temple at Jerusalem was a type both of Christ and of the Christian Church and the greatest glory was inward in the holy of holies and all the glorious Vessels in the Tabernacle did prefigure the glory of the Saints 2. Whereas she doth illustrate her beauty by Solomons curtains observe The graces of Messiah are farre more glorious then all the glory of the world The curtains of Solomon unto which the allusion is made must needs be very glorious answerable to the rest of his glory Wee read in Scripture that there was no glory in the world comparable to his glory the Queen of Sheba was astonished when she beheld it Also we may understand by the tapistry or curtains of Solomon all the glory of his house of which we read of 1 King 10. 1 2. How surpassing them must the glory of those graces be which Christ adorneth his Saints withall whereof Solomons curtains was but an earthly shadow or type Now if the spirituall comelines and beauty of the Spouse now in
that they and their Kings had set their thresholds by Gods thresholds and their Posts by Gods Posts Ezek. 43. 8. As God hath his thresholds so man hath his thresholds also and man sets his thresholds by Gods thresholds that he may take hold of a forme something like the wayes of God that so he may shelter himselfe under it whilst he doth mischiefe to the Saints VERS 7 8. Tell me O thou whom my soul loveth where thou feedest where thou makest thy slocks to rest at Noone for why should I be as one that turneth aside by the flocks of thy Companions If thou knowest not O thou fairest among women goe thy way forth by the foot-steps of the Flock and feed thy Kids beside the Shepheards Tents THe Church having removed those Objections which might have been made against her shee now returneth unto her beloved and makes a third request unto him for direction in respect of the dispensations of Christ's Kingdome here on Earth that so shee may no longer be led out of the way by false Brethren but may be directed in the way of his worship and that shee may be under Christs government onely and injoy his Ordinances be fill'd more with divine knowledge and have more power to resist temptations and the like In these two Verses we have First the Churches request unto Christ her beloved Vers 7. Secondly Christs answer unto the request of the Church Vers 8. In Vers 7. we have First the Churches request unto Christ Tell me c. Secondly a reason of her request For why should I be as one that turneth aside c. In the Churches request observe First the amiable and sweet forme of words shee useth O thou whom my soul loveth Secondly the matter it selfe of her request and this is delivered in two things First her desire to know of Christ the place of his feeding Tell me where thou feedest Secondly to know the place of lying downe and rest in the heat of the day even when the Sun was come to the Meridionall point Where thou makest thy flocks to rest at Noone Secondly we have the reason of the Churches request and that is by way of interrogation for the more patheticall expressing First of the worthinesse of her Beloved Secondly of her sincere affection toward him accounting it an un reasonable thing to depart from him For saith shee why should I be as one that turneth aside by the flocks of thy Companions Tell me O thou whom my soul loveth c. Tell me or shew declare unto me the word signifies to declare a thing before hand so it is used in Psal 38. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coraminde biphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nunciavit indicavit I will declare mine iniquity David declareth before hand that he will declare his iniquity And in Zech. 9. 12. Even to day saith the Lord doe I declare that I will render double unto thee That is I doe before declare what I will doe for thee Also the word signifies to shew or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anteceffor antistes dux praesul princeps declare very plainly with words and gestures and with signes of the body to declare with certainty and most directly And lastly it signifies to shew by example or going before as a Captaine or Conductor doth declare his mind unto his Souldiers by going before them and so shewing of them what they should doe So the sum of the Churches request is thus much Tell me O thou great Shepheard where thou feedest thy flock for I am ignorant of the place where and the time when thou feedest direct me goe before me to the place of feeding and repast Hence Observe First That it is no easie thing to find out the way of Christ The place is not always easie to be found where Christ walks for saith Christ Many will falsly say lo here is Christ or lo there is Christ Mark 12. 21. Sometimes the Church is driven into the Wildernesse Rev. 12. 14. Sometimes Christ hideth his face as in Cant. 5. 5. now by reason of all those sad occurences of the Church in respect of Persecution Temptation Darkenesse and sometimes the Sun of righteousnesse withdrawing his light the Church is far to seek in the things of Christ Secondly Observe The Church being ignorant her selfe of Christs wayes doth dilligently and earnestly seeke unto him for direction Thus we are commanded Seeke the Lord and his strength seeke his face continually Psal 105. 4. The Saints are described to be such as seek after God This is the Generation of those that seeke him Psal 24. 6. And let all those that seeke thee rejoyce Psal 40. 16. Wicked men are described to be such as seeke not after God Psal 52. 2. Psal 14. 2. And thus Moses tells the people of Israel Deut. 12. 5. Vnto the place which the Lord your God shall choose out of all your Tribes to put his name there even unto his Habitation shall yee seeke and thither shalt thou come They were to seeke the very place that God had chosen and come thither O thou whom my soule loveth Here we have the amiable lovely piercing form of the Churches request wherein shee expresseth the Character or Print of her souls affection toward her Beloved The Hebrew word Ahab signifies a vehement and ardent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amavit dilexit Gramatici notant verbam ahab dâ—ligendi esse ardens vehemens significare aliquid tenerum affectione plenum ut sit is diligens justitiam qui in ea sibi placet acquiescit eam exquirit persequitur Rivetus in Ps 45. 7. love so as to persue and seeke after the thing beloved So it is used in Psal 45. 7. Thou lovest righteousnesse that is Christ did earnestly pursue and follow after righteousnesse and he did as it were acquiesce or rest well pleased in righteousnesse he did take great delight in it My soule The soule is put for all the faculties of nature and for the uniting of all the affections whereby they goe forth most strongly Like unto this is the longing of the soule Gen. 38. 8. It is called the knitting of the soule I Sam. 18. 1. The delighting of the soule Isa 42. 1. And the waiting of the soule Psal 33. 20. And the rejoycing of the soule Psal 35. 9. So that this periphrasis is of greater force then if shee had said O my beloved So that by it is meant her unfeigned and ardent love with a longing desire to enjoy fellowship with Christ The soule is here by a Synechdoche put for all the Affections of the soule Hence Observe First A Christians love to Christ it is a collective or united love Christians love Christ with their whole soule and strength with all their affections and all their affections together As all the Rivers run into the Sea and meet in one Ocean so all a Christians affections however divided and branched out to
meant of eare-rings and Jewells which adorne the face as we have it in the Prophet I have decked thee with Ornaments I put Bracelets upon thine hands and a chaine on thy neck and I put a Jewell on thy forehead and ear-rings in thy eares and a beautifull crowne upon thine head thus wast thou decked with Gold and silver and thou wast exceeding beautifull c. Ezek. 16. 12 13. 14. Now the spirituall signification is one and the same according to either similitude And to the same end must that be referred when he saith Thy neck with chains of gold as may appeare in the places of the Judges before alledged We must know also that by the recitall of the particular parts doth recommend unto us the whole These rows and chains signifie the Ordinances wholsom Laws of God which were binding like chains directive to guide the Church as his goodly horse in the battaile Zech. 10. 3. and being managed and guided by Christ shee might overcome all her enemies And all the Ordinances of Christ were as so many Ornaments of Jewells and chains of gold to adorne the face and neck of the Church and also by her conformity and obedience to them shee becomes beautifull in the eyes of Christ and in the eyes of all his people Hence Observe That the observance of the Laws and holy rules of Christ doe adorne the Saints as pearles and chains of gold doe the outward man The doctrines instructions and councells of Christ received by his Church are as so many Ornaments unto her even as Pearles and Jewells are Ornaments in the Bridles of Horses This is that we have in Prov. 20. 15. There is gold and a multitude of rubies but the lips of knowledge are a pretious Jewell And againe My Son heare the instruction of thy Father and forsake not the Law of thy Mother for they shall be an Ornament of grace unto thine head and chains about thy neck Prov. 1. 8 9. The observance of the rules of Christ makes men orderly gracious holy and upright all which are comely Ornaments unto Beleivers patience humility love self-deniall these and such like graces are the pearles and Jewells of the Saints Secondly Observe That by the observance of Christs Laws the Saints are guided protected and made victorious Hence the Church is said to have her Cheeks comely with rows of Jewells or Ornaments upon her Bridle wherewith Christ guideth and directeth her Thus the Lord saith that he made Judah as goodly Horses for the Battaile Zech. 10. 3. That is he hath endowed his people with valour and strength so that they are as goodly War-horses who being managed and guided by the hand of God should be able to overcome and trample downe all their enemies Thirdly Observe That Christ hath not onely indowed his people with inward strength and valour but also with outWard glory and beauty In the former Verse he compared her unto Pharaoh's Charriot Horsesâ— in respect of her inward strength and vigour so here in this Verse for her outward deckings and Ornaments such as is the trimming of the horses Bridles and such like furniture of gold pearle and pâ—etious stones This is also demonstrated in Psal 45. 13 14. where it is said The Kings Daughter is all glorious within That is shee is honourable inwardly having the heart and inward man adorned with faith hope love c. and being inwardly indowed with spirituall strength shee is able to withstand her enemies And it is added Her cloathing is of wrought gold and shee shall be brought unto the King in raiment of needle-worke c. That is her outward cloathing should be of purled works of gold set with pretious stones This outward adorning of the Saints was figur'd out by Aarons Brest plate wherein there was Twelve pretious stones Exod. 28. 11. And the Garments of the Priests were holy made of white linnen all which did shaddow forth the outward beauty righteousnesse and glory of the Saints Vers 11. Wee will make thee borders of gold with studs of silver Christ having shewed the present happinesse of the Church in respect of her strength and comelinesse he now declareth what should be her future happinesse namely a further encrease of her graces and some addition of rich Ornaments Shee is richly decked already but her decking shall be yet more and more shee shall have the most excellent Ornaments of gold and silver which wrought together doe set forth each other In the words observe two things First the maker or framer of these works Wee spoken in the Plurall number Secondly the worke thus framed or made which is considered in two degrees 1. In borders of gold 2. In studs of silver We will make c. By the Plurall number wee most doe understand of the Father Sonne and Spirit as in Genes 1. 26. Let us make man which is meant of those three in Heaven the Father the word and the Spirit 1 John 5. 7. Hereupon he is called God our maker Job 35 10. and so the Apostle wisheth Grace and peace from the Father Sonne and holy Spirit Rom. 5. 7. And the Apostle speaking of the diversities of gifts in 1 Cor. 12. 4 5 6. saith that the diversities of gift are of the Spirit and the diversities of ministries to be of the Lord that is of Christ and the diversities of operations meaning the effectuall working of the Spirit to be of God Againe the effectuall teaching and Revelation of the glorious Gospell is attributed to the Father Son and holy Spirit as a joint worke belonging to them all 1. The Father revealeth the Mystery of the Kingdome thus Christ tels Peter in Mat. 16. 17. Flesh and blood hath not revealed thus unto thee but my father which is in heaven And againe saith he in Joh. 6. 45. It is written in the Prophets they shall be all taught of God every man therefore that hath heard and learned of the Father commeth unto me 2. The Sonne likewise teacheth the same glorious Mysteries unto men and is therefore called the Angell of Gods Covenant Malach. 3. 1. And saith he No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him John 1. 18. And therefore is said to be a Teacher sent from God John 3. 2. And the Lord which speaketh from Heaven Heb. 12. 15. 3. The holy Ghost is also a revealer of these Mysteries unto men hence the Apostle saith The Spirit searcheth all things even the deep things of God 1 Cor. 2. 10 11. And therefore it is called the Law of the Spirit of life Rom. 8. 2. The ministration of the Spirit 2 Cor. 3. 8. the revelation of the Spirit Ephes 1. 17. And no man can call Jesus Lord but by the Spirit 1 Cor. 12. 1. And so for the sending of the holy Spirit the Comforter the Father is said to send the holy Spirit For I will pray the Father saith Christ
we use to say at his owne cost he first sends a spirit of faith a spirit of love a spirit of holinesse a spirit of humility and then comes and makes a feast of such provisions as himselfe sends Now what ever may be said in the praise and commendations of a plentifull Feast the same and much more may be said in the high commendations of this Feast that Christ makes for his Saints 1. In Feasts there are the chiefest provisions of meat and drink c. So in Christ we have the chiefest food in all the World My flesh is meat indeed and my bloud is drinke indeed saith Christ John 6. 55. That is his flesh is that spirituall Manna that came downe from Heaven with which our souls are fed to eternall life The Crucified flesh of Christ by which divine justice was satisfied is the onely meat to refresh our souls what greater rarity is there in all the World for the soul to feed on then the graces of Christs spirit flowing out abundantly upon our hearts 2. A Feast hath all sorts of provisions So Christ is variety of food unto the souls of his people All the promises are yea and in him amen 2 Cor. 1. 20. There are promises suitable to every condition and relation of his people there is most pretious and pure blood to wash away their guilt there is strength to support them in weaknesse there is a Garment of righteousnesse to cover the shame of their nakednesse a Spirit of truth to lead and guide them into all truth sweet mercies and consolations to comfort them in all their droopings Gold and Pearles and pretious stones to enrich them In a word there is a plenitude and fullnesse of all grace to feed and fill their empty and destitute souls And thus we have the Apostle in 1 Cor. 1. 30. least we should not be too much cast downe with our owne folly saith Christ is made unto us of God wisdome and for our uncleannesse and corruption he is made unto us holinesse and sanctification and for our misery and bondage he is made unto us redemption The Spirit of the Lord anointed Christ and did solemnly designe him to be home unto every Saints condition and to be made as the Apostle saith of himselfe all things to all men Hee was anointed to preach glad tidings to the meeke to bind up the broken hearts to proclaime liberty to captives to appoint beauty for ashes joy for mourning and garments of festivity and praise for sad and heavy spirits Isa 61. 1 2 3. So that Christ hath in him sufficiency relative and suitable to all the conditions of the Saints they may feed on him with all sorts and varieties of good things 3. In Feasts there is great plenty of Meats and Drinks and such like provisions so that none use to goe away hungry from a Feast So there is abundance of satisfaction in Christ yea in him is a redundancy and an overflowing of all good things when Christ giveth his people good things he gives them in abundance As for our redemption the Apostle saith we have it according to the riches of his grace Ephes 1. 7. That is we have a full and bountifull redemption by him And the glory that Christ gives to his people is cal'd riches of glory Ephes 3. 16. And Christ is said to give us all things richly to injoy 1 Tim. 6. 17. And to powre his Spirit richly into our hearts Titus 3. 6. If Christ gives of his Spirit he gives abundance of it if he gives us peace he gives it in abundance yea he fills the soule with good things 4. A Feast is intended for joy and rejoycing So Christ doth rejoyce and make glad the hearts of his people he feeds them with inward tranquillity and joy in the holy Ghost shedding abroad his owne love in their souls It is true that the world feeds the Saints with the bread of affliction but Christ gives them to drinke the wine of consolation In the world saith Christ to his Disciples yee shall have tribulation but be of good cheere I have overcome the world John 16. 33. Hence it is that the Apostle exhorteth Believers to rejoyce in Phil. 4. 4. Rejoyce alwayes in the Lord saith he Forasmuch as you have the true cause of joy you may take it upon good grounds and therefore I say againe rejoyce Christ doth make a feast of triumph and rejoycing with every soule that is brought home unto him an instance whereof we have in the Prodigall Son Luke 15. 24. The Father of the Prodigall brought his fatted Calfe and kill'd it to eat make merry with his Friends O what greater joy and rejoycing can there be then that sweet harmony betweene the soule and God reconciled unto it through Jesus Christ The soule that was dead is now alive and that was lost is now found and sweetly entertained by the Father what peace and joy is like that which flows from the Spirit of Jesus Christ 5. At a Feast there is a meeting of many friends together So here is a good company at Christs Table it is surrounded by Christ and all his faithfull Servants The Father himselfe is present at this Feast for saith the Apostle Our fellowship is with the Father and with the Son Jesus Christ 1 John 1. 3. The Saints being united to Christ by faith have fellowship with him and by him they are united to the Father whereby they have communion with him also The Angells are likewise at this feast rejoycing with the Saints 6. The Master of a Feast doth use to welcome and cheare up his Guests It was the custome of the Jewes to welcome their Guests by powring out precious Oiles upon their heads as appeareth in Luke 7. 46. John 12. 3. Hence it is that David alluding to the Jewish custome saith Thou preparest my Table and thou anointest my head with Oile Psal 23. 5. Thus Christ as the Master of this heavenly Feast cheereth up his Guests by powring forth the Oile of grace and of gladnesse upon the heads of his people and by filling of their hearts with joy and gladnesse Thus we find Christ welcomming of his Church in Song 5. 1. saying Eat O my friends drinke yee drinke abundantly O Beloved Thus Christ feasteth with his people and conveyeth all the dainties of salvation unto them and thus his people come to injoy Christ and all his comforts and graces here they have a Feast of grace and at last shall come to a Feast of glory My Spikenard sendeth forth the smell thereof Here we have the effect of this communion My Spikenard sendeth forth the smell thereof Christ hath his communion with his Church and his Church hath her odour from that communion Spiknard is a very pleasant fruit Some of the Rabbins thinke that Nardus was like to Saffron It seems there was diverse sorts of it One sort is called Nardus celtica which the French-men call Lawand and we in
offering of them up upon the golden Altar to wit his own selfe which was figured out by that golden Altar upon which Incense was offered Numb 4. 11. and overlaid with gold Exod. 30. 3. And thus hee makes our prayers acceptable unto God that hee smels a sweet savour in them 2. The graces of Christs spirit in the Saints are not only savoury and delightfull to God by Jesus Christ but they are savoury to men also To this purpose tends that of the Apostle Peter when he exhorts us to have our conversation honest among the Gentiles that they which speake evill of us as of evill doers may by our good works which they shall see glorifie God in the day of their visitation 1 Pet. 2. 12. This odour is bonae famae the savour or smell of a good name for a good name is better then ointment Eccles 7. 3. And this the Apostle calls pure religion and undefiled before God even the Father to visit the fatherlesse and widows in their adversity and to keepe our selves unspotted of the world Jam. 1. 17. And the Apostle Paul willeth u◠to walke wisely towards them which are without Coloss 4. 5. That is wee should walk in-offensively towards them giving of them no offence but rather to win them by a sweet holy and godly conversation VERS 13. A bundle of myrrhe is my beloved unto mee he shall lie all night betwixt my breasts THe Church having praised her Beloved for his graces bestowed on her Shee now declareth farther how delightfull and how really welcome Christ is to her And lest any should think it vain-glory for her to commend her own graces shee now sheweth by what meanes she became so sweet and savoury shee plainly declares that it was not of her selfe but saith she my beloved is unto me a bundle of myrrhe c. In this verse we have First The Churches declaration of her Beloved's sweetnesse In which Declaration consider 1. A note of propriety My beloved is unto me 2. Of her affection Beloved 3. Of Christs sweetnesse expressed by a bundle of myrrhe Secondly we have Christ's entertainment from the Church he shall lie and lodge with her This is amplified by two adjuncts 1. Of the time all night 2. Of the place betwixt my breasts A bundle of myrrhe is my beloved unto me c. A bundle of myrrhe Myrrhe is an odoriferous tree and saith Plyny it sweateth out a sweet gumme called Plin. lib. 12 cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ligavit colligavit Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasciculus eculus stacte which is preferred before all others This gum is also called myrrhe from the tree whereon it grows it is gathered and bound up in baggs and though the word in the Hebrew be rendered a bundle yet according to the nature of myrrhe it being a gum or liquid thing it may be more aptly called a bag of myrrhe so the word is rendered Prov. 7. 20. A bag of money And in Gen. 42. 35. A bundle of money The word may indifferently be used for any thing that is made up in a bag or bundle As for this Myrrhe it is an Indian Tree and it is very sweet of smell and leniter amara meanly or somewhat bitter in tast as the Naturallist writeth and of the second degree hot and dry and of a preserving nature it is reckoned of God for one of the most prinpall chiefest of spices Exo. 30. 23. which holy ointment figured out the graces of Christ and the graces of the Saints Christ is said to be anointed by the Spirit Isa 61. 1. And with the oile of gladnesse or of grace Ps 45. 7. And the Saints have an unction from the holy one 1 Joh. 2. 20. This was one of those precious things with which the wise men honored Christ at his birth Mat. 2. And it is of much use for embalming for which cause Nicodemus in John 19. 39. doth mixe myrrhe with Aloes for the embalming the body of Jesus Hereby the Church declareth how sweet and comfortable Christ is to her and how well pleased shee is with all his dispensations and that hee is alwayes as a sweet odour unto her heart A bundle or bagge is for to keepe safe those things which are in danger to be lost As the soule of my Lord shall be bound in the bundle of life with Jehovah 1 Sam. 25. 29. And thus Job saith his iniquities are sealed up in a bag Job 14. 17. And when Christ wisheth his Disciples to get an heavenly treasure he saith provide your selves bagges which wax not old Luk. 12. 33. And for those things we lose and wast we are said to put in a bagge with holes Hag. 1. 6. Now this denoteth the Churches care to enjoy and possesse Christ with all his graces and communications and with the benefits of his death and resurrection all these are bound up safe in a bundle or bag she is carefull that she lose not the sweetnesse or vertue of any of the graces of her Beloved and these are all safe in Christ as bound up in a bundle My beloved Christ having called the Church his love vers 9. Here the Church returneth the same Epithite to him again and calls him her Beloved not that she first loved him but he loved his Church and gave himselfe for her Ephes 5 25. Whereupon shee loveth him again because he loved her first 1 John 4. 10. The Hebrew word Dod wel-beloved is written with the same letters that David whose name signified Beloved he was a figure of Christ and his Father after the flesh Rom. 1. 3. And Christ is called David Jer. 30. 9. Vnto mee A speech of faith propriety applying Christ and all his graces unto her selfe A like example the Apostle gives us when he saith Christ loved me and gave himselfe for me Gal. 2. 20. He applyeth the benefit of Christ's death to himselfe in particular to teach us speciall faith and to enflame our love to him as if he had shed his blood for us alone and in particular He shall lie all night betwixt my breasts He shall lodge or he shall abide The word lun which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pernoctare signifies to lodg or stay all night is of the future tense which yet frequently in the Hebrew bears the signification of the time past And though the word properly signifies a nights lodging or abiding as in Gen. 28. 11. yet it is used for a longer continuance as in Psal 49. 12. Adam lodged not in honour that is he stayed no long time in honour And in Psal 25. 13. his soule shall lodge in goodnesse that is it shall continue in goodnesse And in Psal 55. 7. I would lodge in the wilderness That is I would remaine in the Wildernesse This denotes unto us the Churches desire that Christ might continue and abide with her that he might lye downe and settle his abode with her for ever Or we may
understand it for the adjunct of time to wit All night c. the night commonly signifieth the time of darknesse and affliction it being the time of solitarinesse and meditation as in Psal 77. 3 4. 6. Psal 63. 7. And so in Isa 26. 9. With my soule have I desired thee in the night yea with my spirit within me will I seeke thee early That is in the greatest fears and dangers I have made my addresse unto thee That noteth that Christ with his consolations should be her continuall joy and comfort whom shee would rest on in the times of the greatest tentations and troubles Betwixt my Breasts The Hebrew word that signifies a Breast or Pap is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mamma a Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effudit quia mammae effunduns lac derived of a Chaldae word that signifies to powre out because Milke is powred forth from the Breast The Church seemeth to allude to the manner of women and Maids who were wont to weare betwixt their Breasts or in their bosomes Nosegays as we call them made of very odoriferous and sweet smelling flowers of which they made great account esteeming of them as a principall part of their Ornaments So the Church here finding and feeling her wel-beloved to be so sweet unto her saith that he is as a bundle of sweet Myrrhe and that shee will set him in her bosome even betweene her Breasts and there he shall remaine that shee may alwayes smell his sweetnesse Shee sheweth also of what great account Christ was to her that shee would place him so nigh her heart as it were as betweene her Breasts that as the Apostle saith Christ might dwell in her heart by faith Ephes 3. 17. Or the Breasts may signifie the ministry of the Church feeding of the Saints with the sincere milk of the word that they may grow thereby 1 Pet. 2. 2. According to this the Prophet saith Rejoyce yee with Jerusalem c. that yes may suck and be satisfied with the Breast of her Consolations that yee may milk out and be delighted with the abundance of her glory Isa 66. 10 11. According to this Interpretation the Church declareth how exceedingly shee should be nourished and fed by the sweet administrations of Christ unto his Church and that shee should be spiritually nursed with her and receive abundance of consolation from her being nourished together by the doctrine of the Gospell of Jesus Christ Let us take a few Observations from hence A bundle of myrrhe c. Myrrhe you heard was very sweet in smell but better in tast and it was a precious ingredient in the holy Oyle Hence Observe First All the dispensations of Christ are very sweet and savory unto a beleiving soule There is such a kind of complacency or well-pleasednesse in the hearts of the Saints that they doe as it were acquiesce and rest well pleased in his grace and goodnesse It is true Christ is in this world a kind of a bitter sweet unto his Saints as I may so say but his sweetnesse doth swallow up all his bitternesse his bitternesse is in the lowest degree but his sweetnesse in the superlative so that let his dispensations be what they will his Saints are never weary of him yea they take pleasure in infirmities in reproaches in necessities in persecutions in distresses for his sake and when they are weake in themselves then they are strong in him and more then Conquerours as saith the Apostle And thus Christ is wellcome to the Saints upon any conditions whatsoever Let him come with a smile or with a frowne with a rod or with sweet imbracings in what shape soever he represents himselfe he is accepted of them Thus it was with Peter Lord if it be thou saith he bid me come unto thee on the water So it is with the Saints they refuse not to venture even upon the Boisterous waters to goe unto Christ When Samuel told Ely of judgement to come upon his Family It is the Lord saith he let him doe what he will So David I was dumb and opened not my mouth because thou didest it Psal 39. And Job Though he kill me I will trust in him Hence it is that the Children of God though they walke in darknesse and have no light at all yet they will trust in the name of the Lord and stay themselves upon their God Isa 50. 10. Though Christ be like myrrhe somewhat bitter in tast in respect of the amarulency and bitternesse of trouble tentation and the Crosse yet he is also sweet like a bundle of myrrhe refreshing the senses of the soule yeilding of them abundance of sweetnesse and satisfaction Secondly Observe That all our comforts in Christ are very sure comforts All his graces goodnesse and sweetnesse is as a bundle or bag of myrrhe bound up safe for us Hence the Apostle saith there is laid up for him a Crowne of righteousnesse 2 Tim. 4. 8. It was kept sure for him yet was treasured up for him as we use to treasure up Jewells and precious things So the Apostle Peter saith our Inheritance is reserved in Heaven for us 1 Pet. 1. 4. These things are kept sure and certaine for us they are not given to us as grace was given to Adam who might lose it at his pleasure but we are kept by the power of God through faith unto salvation Vers 5. Hence it is the Covenant of grace and of eternity is called The sure mercies of David Isa 55. 3. So are all things we have in Christ very sure and safe our comforts in him are sure comforts our peace a sure peace our joy a sure joy and the sweetnesse and redolency of his graces are sure unto us they are in him as myrrhe bound in a bundle or put into a bag which cannot be lost My Beloved Christ having called his Church his Love here shee returnes the same Epithite unto him againe Hence Observe That the Saints returne love to Christ for his love first manifested unto them Thus we have the Apostle We love him because he loved us first 1 John 4. 10. The flame of Christ's love warming of our hearts doth kindle a fire of love burning toward him againe The Trumpet of his goodnesse doth cause his people to eccho back praises unto him If first he love us we then can love him if first he praise us we then can praise him if he goe before and draw us we shall follow after Then let us eye Christ loving exalting and praising of us that so we may abundantly love exalt and praise him My Beloved is unto me The Church doth apropriate the sweetnesse of Christ unto her selfe Hence Observe That the Saints doe apply all the benefits of Christ vnto themselves in particular We have an example of this in the Apostle when he saith Christ loved me and gave himselfe for me Gal. 2. 20. He applieth the benefits of Christ's death to himselfe in particular And Thomas my
all mercy grace and love compacted together there is no grace but it is in the cluster of mans redemption as mercy justice power wisedome love and free grace all these are gloriously manifested in the worke of our redemption Now all the graces of our redemption in Christ have a fragrancy and a sweet odour with them they are likea cluster of camphire for their sweet odoriferous smell whereby the Saints are continually refreshed and comforted In the Vineyards of Engedi Engedi was the name of a place in the Tribe of Judah appeareth Josh 15. 62. It should seem to be a City famous for sweet smelling trees and of a very fruitfull soile for Gardens and Vineyards This City Engedi was sometimes a place of safeguard and defence unto David when he hid himself from the fury of Saul as in 1 Sam. 24. It was called Hazazon Tamar 2 Chron. 20. 2. where Jehosaphat prayed and was delivered from his Enemies It was also a place full of rocks and wild goats adjoyning to the Sea-cost This noteth unto us the great victories which the Church obtaineth by Christ hee hath brought a full redemption unto his people and will give them victory over all their enemyes The word Engedi 〈◊〉 or Gnen-gedi is a compounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word the first part signifieth an eye or fountaine the latter part of the word signifies a Kid or a company hereof it was that Leah's adopted sonne Gad tooke his name which signifies a troop or company Considering the rocks and wild Goats in the bounds of Engedi here may be an allusion from those young Goats who from the Rocks would not onely cast their eyes upon the Fountaines below which were their watering places but also upon the Vineyards desiring to root up and spoil the Plants there But as the owners of the Vines would wall and fence their Vineyards in such a manner that these Goates or Kidds which longing and bleating after the pleasant plants could not come to spoile them even so it is with the wicked persecutors of the world they may see and cry after the Saints and much desire their destruction but Christ the owner of this Vineyard hath set a hedg about his Saints as hee did about Job so that Satan could not touch his soule and Christ himself is a wall of fire round about his Church Zech. 2. 5. where the holy Ghost alludeth to the practice of Travailers in the Wildernesse who surrounded themselves with a fire and did thereby fray away the wild beasts and kept them off from annoying them Christ is such a defence unto his people and therefore they must needs be in great safety who have such a defence notwithstanding all the attempts of the wicked against them As for these words of propriety and affection My beloved is unto me c. Having spoken of them in the precedent verse I shall not repeat them again but shall only give you two or three Observations from this verse First Observe That redemption by Christ and the fruits thereof are very savoury and delightfull unto the Saints The pardon of sinne and reconciliation with God through Jesus Christ with that spiritual peace flowing from thence with all those heavenly graces that follow and accompany this redemption these cannot but be very delightfull and precious unto the Saints yea and much more precious and sweet then all camphire and Cyprus trees are unto any worldly sense Here is as it were a cluster of graces compacted together and that do shine forth together most gloriously being the very life of a Christians joy and comfort In our redemption there is as I said before a cluster or heap of mercies and graces compacted together as rich mercy extended to the vessels of mercy the Sts are made vessels of mercy by redemption these vessels are filled full of mercy mercy is manifested upon them There is also rich love in our redemption in that the Father gave his Sonne to death for us and the Son also gave himselfe and laid down his life for us greater love then this was never shewn by any Again Free grace doth exalt it selfe in this work also for we were bought with a price that not with our own but with the precious blood of Jesus Christ In a word in our redemption all the attributes of God shine forth most gloriously as for justice it is honoured because it is satisfied and for mercy it is enlarged and hath a portion aswel as justice his power is magnified in effecting such a glorious work and his wisdome in finding out and in contriving and in finishing the worke of our redemption Here are graces compact together even as clusters of berries on the Cyprus tree Thus Christ is sweet to his Saints in redeeming and saving of them hee is like a cluster of camphire or of cyprus Secondly observe That Christ will be a safeguard and shelter for his Saints in the middest of the greatest dangers Wicked men may look down from their mountain and behold the Saints in Christs vineyard and desire much to spoile those tender plants but Christ will be a wall of defence unto them Thus David declareth the Lord to be his defence and hee expresseth it nine times together in Psal 18. 2. The Lord saith he is my rocke and fortresse c. Two names of a rock are in this verse the first is Selaugh a firm stony rock the latter is Tsur a strong or sharp rocke he is saith hee My deliverer my God my strength in whom I will trust my buckler and the horn of my salvation and my high tower A horn signifieth power and strength Psalm 92. 11. and therefore they signifie the great Monarchs and Kings of the world Dan. 8. 21. An high tower hath it's name in Hebrew Misgah which is an exaltation that is an high Tower or Fort wherein men are protected from danger and invasion and he addes my refuge that is saving me from all wrong and violence of men And this is that which Christ hath promised to his Sains never to leave them nor forsake them Heb. 13. 5. There are no lesse then five negatives in this place to strengthen and confirm our faith in the truth of the promise And it is as if he should have said I will in no wise whatsoever come of it at any time forsake thee mine eye shall be still over thee and I will watch over thee for good continually So the Lord promiseth to be with his people in the greatest danger when they passe through the water and when they walke through the fire Isa 43. 2. Fire and water are two most devouring Elements good servants but bad masters as we say and therefore here they are put for all other perillous and dangerous kinds Christ will save and deliver his people from them all We read Dan. 3. 25. That the three children were cast into the fiery furnace but what said the Tyrant I see foure saith hee and
the fourth is like the Sonne of God And in all probability it was so it being usuall under the Old Testament for Christ upon some weighty occasions to appeare in humane shape Thus Christ will be with his people in the furnace of affliction and either he will preserve them in or deliver them out of trouble hee will so sanctifie affliction that it shall prove a very blessing unto them 3. From the note of propriety my beloved is unto me c. Observe That the Saints only have the right feeling and sense of Christs sweetnesse They only are redeemed and sanctified by Christ they alone feele the free remission of sins and reconciliation with God through Jesus Christ from whence ariseth this sweet refreshing peace and spirituall joy in their souls The men of the world doe smell the sweet savour of many earthly things and doe abundantly delight in them but this divine and spirituall sweetnesse of Christ they do not smell This is no great wonder neither for let the sun shine never so bright and yet hee that is blind cannot perceive it So let him that is without sense of smelling come among sweet savours yet he smelleth no sweetnesse at all Thus Christ is preached abroad in the world and he is as it were a box of precious ointment powred forth but yet for all this the men of the world are so stuffed with the stinking savours of carnall lusts which seem more delightsome unto them as that they cannot smell any spirituall sweetnesse in Christ at all so that when the Saints are exceedingly moved and taken with the sweet savours of Christ yet others are nothing taken with those spirituall savours and that because they savour not the things of God Then the Saints only are perfumed with Christs sweetnesse so that their hearts for love of him doe despise unclean lusts and carnall pleasures aspiring unto the heavens in their soules where Christ is who is their happinesse their joy and their treasure whom they fix as it were a bundle of sweet myrrhe between their breasts and doe smel a sweet savour in his redemption and mediation even as a cluster of camphire in the vineyards of Engedi Thus much for the commendations of the Spouse concerning her Beloved VERS 15 16 17. Behold thou art faire my Love behold thou art faire thou hast doves eyes Behold thou art faire my beloved yea pleasant also our bed is green The beams of our house are Cedar and our rafters of fir CHrist and his Church having already mutually commended each other now again they doe renew the prayses one of another and that more succinctly then before For this commendations Christ beginneth and the Church followeth after 1. Christ commendeth his Spouse vers 15. 2. The Spouse praiseth her Beloved vers 16. 3. Wee have a conclusion of praise joyntly between them both vers 17. First Christ commendeth his Spouse his Eulogie is laid down First By way of preface or introduction and this is two-fold 1. By a word of attention Behold 2. By a love-title my love Secondly we have Christs assertion of his Spouse and that is double thou art faire thou art faire Thirdly this assertion is inlarged by a comparison thou hast doves eyes Or wee may take it for Christs commending his Spouse for her properties First for her beauty as shee was made glorious in him and without spot thou art fair c. Secondly For her spirituall chastity thou hast doves eyes Behold my love thou art faire c. It was the whole desire of the Church to be well favoured comely and beautifull in the eyes of Christ now for Christ thus to acceept of her is all shee can wish or desire A singular joy it must needs be unto her to be assured and made certain that she is indeed made beautifull in his sight And therefore the Lord to cheer and to comfort her in the assurance thereof doth pronounce her excellent beauty which can hardly be uttered with any words and therefore hee doth preface his speech with a note of attention saying Behold thou art faire my love c. The Scripture useth this word behold when it would stir up the minds of men to consider some rare some excellent or wonderfull matter As Behold a virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eu ecce adverbium demonstrandi usurptur in rebus motabilibus shall be with child c. And behold the day of the Lord shall come To behold in it's proper signification is to looke on a thing with our fleshly eys but it is used to signifie a due consideration or a due regard of a thing as Behold therefore the beautifulnesse and severity of God Rom. 11. 12. Sometimes the word is taken by way of derision as in Gen. 3. 22. where God saith concerning Adam behold the man is become as one of us but this is least of all meant in this place Again the word behold is taken by way of asseveration to assure us of the truth of a thing And thus it is used here for the Church being sensible of her blacknesse and deformity in Vers 5. Christ comforteth her against that deformity which shee saw in her selfe by telling her that shee was the fairest among women Ver. 8. but now to assure her of the truth and certainty thereof he doth preface his commendations with this word of asseveration saying Behold thou art faire c. Lastly Behold is prefixed to such phrases by which the Lord would raise up our thoughts to the highest pitch of attention and admiration to quicken us against our dull and misgiving hearts The Saints many times thinke worse of themselves then happily Christ would have them and they are hardly drawne to believe that Christ hath made them so glorious and so happy as he hath done now that Christ might raise the hearts of his people against such misgiving thoughts he doth rouze and stir them up by this note of attention Behold thou art faire c. So this word of attention Behold notes unto us three things First how backward and slow of heart we are to beleive the things of-Christ how dull we are at the best so that we alwayes stand in need of being quickned and rouzed up by such a word of attention as this Behold c. Hence it is that the Apostle exhorts Timothy to stir up the gift of God that was in him 2 Tim. 1. 6. where the word stir up signifieth to stir up fire or to give life to fire as fire burneth under ashes and is revived or rekindled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vivifie and put fire by stiring up This notes unto us that the gift of God is as it were a certaine flame kindled in our hearts but our natures are as the ashes which are ready to cover and choak this fire in us and the flesh and the Devill goe about to put it out and therefore
himselfe hath decked them and he doth not so much regard their spots and deformities because he hath by his sanctification and cleansing washed them all away and made his Church glorious to himselfe not having spot or wrincle Ephes 5. 26 27. He will cleanse us by the washing of water by the word it is a promise of free justification and sanctification by faith in Christ And the Apostle John tells us That the blood of Christ washeth us from all sin 1 John 1. 7. That is from the guilt of all sin and also from the filth and staine of sin And Paul in Tit. 2. 14. he hath purified unto himselfe a peculiar people That is he hath separated and consecrated a people holy for himselfe zealous of good works And Christ's blood purgeth our Consciences Heb. 9. 14. Now in that Christ hath washed and purged his Church he hath demonstrated the greatest love and liking unto her according to this we have an expression in Revel 1. 5. where the Apostle saith that he hath loved us and washed us in his blood The greatest demonstration of his love was in that he shed his blood for us for the cleansing of us from our sins Thus the Church is made faire and beautifull in the sight of Christ even by the washings of his blood Againe shee is beautifull in respect of all those graces that Christ hath endowed her withall as faith love hope patience and the like In Ezek. 28. 7. the Prophet mentioneth the beauty of wisdome And when the Church shall obey Christs voice and forsake her owne naturall corruptions it is said he taketh delight in her beauty Hearken O Daughter and consider and incline thine eare forget also thine owne people and thy Fathers house so shall the King greatly desire thy beauty c. Psa 45. 10 11. Thus much for the proposition the comparison follows Thou hast Doves eyes Concerning the comparison betweene the Churches eyes and Doves let us inquire first what these eyes be secondly wherein they be compared to Doves The Hebrew word that signifies an eye doth also signifie a Well or Fountaine because the eye is of a watery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oculus pe synecdochen aspectus quia aspectus est in oculo Per metaphoram fons ex quo tanquam ex oculo aqua efluit constitution and because it is the greatest in let to evill of all the Members of the body and it being the cause of much sin and misery therefore God hath placed in it the greatest tokens of sorrow and lamentation The eyes of the Saints may be referred to these three sorts they be Corporall Mentall or Personall 1. The corporall or bodily eyes be externall instruments seated in the head as the windows of nature having lids for drawing up or letting downe according as the inward sense instincteth Unbridled eyes are said to be full of adultery 2 Pet. 2. 14. And eyes beholding strange women Prov. 23. 33. The eye is an inlet to filthinesse and uncleannesse hence it is Job saith he had made a Covenant with his eyes Job 31. 1. 2. For mentall eyes they be the inward senses of nature as Imagination Phantasie Conceit c. all these have their seat chiefly in the head commanding all the externall senses as they please All which senses are comprehended in the word Minde now as for the naturall man he mindeth earthly things Phil. 3. 19. And therefore the Apostle enjoyneth the Saints to be renewed in the Spirit of their mind Ephes 4. 23. and that according to the Creation that is in righteousnesse and true holinesse The mind is the eye of the soule so that he meanes not a bodily change but a change but a change of the faculties of the soul and that of the highest faculty namely the understanding and reason By which also the Spirit of God doth work upon all the inferiour faculties 3. For personall eyes they be such as be imputed to be such in respect of their Office and place and such are the Ministers of Christ those that have received some excellent gifts from the Lord as in 1 Cor. 12. 12. 17. If the whole body were an eye saith the Apostle where were the hearing The Apostle speaks this lest any should be discontented at the meannesse of their gifts in comparison of others and also sheweth them that if it were so as they desired to wit that all should be quall one to another in the gifts of the Spirit there would be a destruction of the whole body for it could not be a body unlesse it were made of many Members knit together and diverse one from another Now Magistrates they should be eyes to the Common-wealth and for such as the Lord hath cloathed with his Spirit for to administer the word of truth such are as eyes to the Church of Christ Now I might come to examine what Doves be to whom these eyes are resembled they are Birds well knowne amongst us and therefore need no personall description A Bird of a right simple carriage and a feeder of the best graine whose Song is mourning very fruitfull and one that constantly returneth to her own home and very faithfull unto her mate Now here Christ commendeth the Church for her eyes because if they be faire they doe easily cover the spots and deformities of the rest of the members of the body He seteth forth the simplicity sincerity humility meeknesse but especially the spirituall chastity of the Church setting forth not only her inward affection but also her outward appearance so that the Church hath no unchast looks or countenances of which we read somewhat in Psal 44. 17 18. 20. but contenteth her selfe with Christ her only Husband and even as the Dove when she hath chosen a match shee keepeth her selfe unto him only and looketh not upon any other according as the Philosophers write and affirme of them Hence observe That the spirituall chastity of the Saints is very beautifull and pleasing thing in the eyes of Christ The Lord doth not onely commend the beauty of his Church but also praiseth her spirituall chastity for indeed her spirituall chastity is a great part of her spirituall beauty The chastity of Virgins is much to be commended and a thing requisite for all Christians to possesse their vessell in holinesse Thus also is the spirituall chastity of the Church very commendable and comely when the Church can be said to be a chast and pure virgin given up unto Christ Now as there is the filthinesse and uncleannesse of the flesh so there is a spirituall whoredome often complained of and condemned in Scripture Then as in marriage the Bride-groome doth much delight in the chastity and simplicity of his Bride so the faithfull soule being married unto Christ there is chastity required a thing delightfull in the eyes of Christ The Church of Christ then must not looke after others or commit spirituall whoredome with any but shee must keep her faith hope
for us Thus Christ gets acceptance for us with the Father according as he saith Whatsoever you will aske the Father in my name he will give it you John 16. 23. It is Christ that puts incense upon our prayers and mingles them with the sweet odours of his owne merits he is the onely Altar of Christians sanctifying all their gifts and Sacrifices 3. The rose delighteth in shadowy places for as over much cold would starve it so overmuch heat would scorch and burne it Thus Christ doth appear unto his Saints in a moderate way in all his dispensations he sometime afflicts his people that he may purge them and heale them which cannot be done without some smart and bitternesse but yet withall he mingles abundance of love and sweetnesse with those afflictions So that his sweetnesse doth as it were swallow up all his bitternesse his bitternesse is in the lowest degree but his sweetnesse in the superltive Christ doth so moderate his dispensations that he will not suffer us by wantonnesse to abuse his love and mercy neither yet will he suffer us to perish by afflictions 4. The rose is a cooler unto nature thus Christ is a cooler of his Fathers wrath and indignation The soul being convicted of its sinfullnesse speaks as the Prophet doth Who among us shall dwell with the devouring fire Who among us shall dwell with the everlasting burnings God is devouring fire and everlasting burnings in relation to sinners his wrath is like the fire of hell as I may say the breath of his indignation is like a River of brimstone kindling and perpetually maintaining the flames of Tophet What shall the poore soul doe now Here is nothing but menaces and threatnings terrours and amazements death and destruction and where is the remedy No where but in Christ alone Israel passing through the Wildernesse had a Cloud to cover him and defend him from the Scorching Sun-beams now what was that Cloud but a type and shaddow of Christ as the Apostle makes it 1 Cor. 10. 1 2. he makes there the Cloud and the Sea and the Manna and the water of the Rock to be all figures and Images of Christ Christ is a Sea to wash Manna to feed water to refresh and a cloud to hide the soul from the hot and burning wrath of God the fiery beams of that wrath would surely suffocate and stifle us were it not that Christ did interpose and sot betweene to ibnubilate and veile our souls from it 5. The rose though it be sweet and comfortable to the smelling yet 't is offensive to the sense of feeling because it is full of prickles Thus is Christs Gospell accompanied with the Crosse and Tribulations his selfe suffered in his owne person so that in respect of his depressed condition the Prophet saith His visage was so marred more then any mans and his forme more then the Sons of men Isa 52. 14. And againe he saith He was despised and rejected of them a man of sorrows and acquainted with griefe he was oppressed and afflicted yet he opened not his mouth c. Isa 53. 3. 7. His Members also must suffer the same things they must drinke of his Cup and be Baptized with his Baptisme if they will be his Disciples they must take up their crosse and follow him Christ is the Rose of Sharon or the flower of the field Now Sharon as was hinted before was a field of pasture for Bulls and Oxen contiguate to Bashan it being a field for grazing and feeding of Cattell must not onely be fertile but also admit shaddowing plats for the best shelter in the heat of the day so that the roses of Sharon must needs be flowers of a singular kind Now we may note two or three things from the place where this rose grew towit in Sharon 1. Sharon was an open field where Cattell fed Bulls and Oxen and unreasonable Beasts did graze there Hence note these roses then were subject to all spoyle and lewd trampling under feet so that Christ and his Church were both exposed to persecution to be plucked of all that passe by the way and trodden down and eaten of Beasts Secondly note from the places fertilitie and shadow whereby the rose was super-excellent notwithstanding the danger it was in that notwithstanding the danger of this flower by reason of Sharons beasts yea of Bashans Buls and all those perilous things accompanying Christ yet Christ is made able to overcome and conquer them all Let all his enemies fret and push their fill from Edom and Bozra with red garments stained with blood yet Christ alone shall triumph over them for saith he Who is this that commeâ—h from Edom with died garments from Bozrah wherefore art thou red in apparrell c. I have saith Christ trodden the wine-presse alone and there was none with me for I will tread them in mine anger and trample them in my fury and their blood shall be sprinkled upon my garments and I will staine all my rayment Isa 63. 1 2 3. Edom is put by a Synechdoche for all Christsenemies because among the enemies of the Church of the Jewes the Edomites were none of the least as appears in Psal 137. 7. and therefore here Edome is propounded as a type of all the spirituall enemies of Christ and his Church now Christ threatneth to dissipate and break them al he will tread them downe as grapes in the wine-presse so that Christ will preserve both himselfe and Church from the fury of the Beasts of Sharon and Buls of Bashan for he is exalted at the right hand of the Father and shall reigne untill his enemies be made his footstoole Psal 110. 1. Thirdly he is the Rose of the field not of the garden Hence note That Christ is not a rose sprung up and become orient and sweet from the industry of man but groweth only by the providence and good pleasure of God Christ was not brought forth by any humane power wisdome or wit but hee was the wisdome of the Father and the power of God so that Christ had his being and all his excellency from God but not from man Fourthly the flower of the field is not inclosed and made private to a few as the flower in the garden but it is common to all that wil gather it so is Christ a common Saviour not of the Jewes only but of the Gentiles also God hath enlarged his heritage so that the sonnes of Iaphet may dwell in the Tents of Shem. Christ doth not refuse any that come unto him but all sorts of people Jew and Gentile may be accepted This is elegantly set forth by the Prophet Isa 41. 19. where God promiseth to plant in the wildernesse the Cedar the Sitath tree the myrtle the oyle tree the fir-tree the pine and the box-tree together This was also represented unto Peter by a sheet knit at foure corners wherein were all manner of four-footed beasts of the earth and wild beasts and creeping things
grapes That is of wine made of Grapes Arius Montanus turnes the Hebrew according to the Letter thus Vnderprop me in the Flagons and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcite me in lagenis Arius Mont. next words Comfort me in the Apples that is amidst the Flagons and amidst the fruit for the Text hath not the particle Eth with but the letter Beth which fignifieth in among sooner then With. And you may take the sense thus is if the Church should say O my welbeloved vouchsafe that thy Ministers towit thy Prophets Evangelists Apostles Teachers c. may apply unto me with all care and dilligence all the cordiall promises of the Gospell these are the full flaggons of that spirituall wine which onely can cheare and comfort me who am ready to faint and swoon amidst this divine Banquet my senses being weake to sustaine the strong odour of thy graces unlesse sustained by some spirituall assistance from them that are able sweetly and comfortably to apply the promises of the Gospell unto me Hence Observe That the promises of the Gospell yeild most comfort unto the Saints when they are sweetly applyed unto them The Church here desires to be sustained with flagons of the wine of Christs grace and consolation distributed unto her soule It is the explication of Christs excellency and riches and the applying of them to the hearts of the Saints that brings comfort peace joy-unspeakeable and full of glorie Hence it is that the Apostle saith Vnto me who am lesse then all the Saints is this grace given that I should preach among the Gentiles the unspeakable riches of Christ and make known unto all men what is the fellowship of the mysterie which from the beginning of the world hath been hid in God who created all things by Jesus Christ to the intent that now unto Principalities and powers in heavenly places might be made known by the Church the manifold wisdom of God Ep. 3. 8 9 10. The Apostle doth testifie that he was to display and reveale the hidden mysteries of Christ unto the Gentiles by which meanes principalities and powers to wit the Angels who are very desirous to looke into and contemplate the manifold wisedome of God and the dispensing of gifts and graces in Christ to the Saints even these Angels might have a new proofe of the wisedome of God by the preaching of the Gospell Thus for the first request of the Church The second followeth Comfort me with Apples The originall Rapad signifieth properly to spread abroad as a bed to lye on so it is used by Job when he saith I have made my bed in the darknesse Job 17. 13. that is I have spread or prepared my bed wee may read it spread me a couch bolster me up or strow me a bed It was their manner then to strow their beds with hearbes or to stuffe and bolster them up Now the Church meaneth the same thing by these Apples laid as it were under her as in the former words by the flagons for they used beds at banquets and feasts Amos 6. 4. Or it signifieth her falling into a swoone and then shee alludeth to the custome of men who when others are swooning or fainting are wont to put strong smelling things into their nostrels so the Church meaneth that for her comfort and refreshing and restoring her againe as it were from death to life she would have the sweet smelling Aples to wit the comfortable doctrines and fruits of Christ that are brought out of Christs treasury both held and applyed to her that by that meanes she may be recovered Hence Observe That the only meanes to recover and refresh a soule that is ready to faint for want of the feelling of Christs love is to apply the sweet promises and consolations of the Gospell unto it For here the Church being inflamed with the love of Christ that she 's ready to swoone and faint in the middest of the banquet as it were for longing after her beloved crying out with patheticall exclamation Stay me with flagons comfort me with apples The Church having requested some aid and help shee rendreth a reason and declareth what is her distemper For I am sick of love Here wee have the reason of the Churches sicknesse enlarged from the cause thereof namely love she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegrotavit infirmus fuit in languishing with desire to enjoy the comforts of her beloved The word cholah signifies sicknesse or weaknesse so by this speech may be meant her want of feeling and enjoying the presence and comforts of Christ for such is the condition of the Church often Now love is one of the strongest affections and therefore the sicknesse arising from it must needs be very sore as may be seene in the example of Ammon who was sick of love for his Sister Tamar 2 Sam 13. 1 2 c. now this sicknesse growing from love let us consider what love is It is an affection or motion whereby the will is inclined with desire of some good thing with a strong desire after the fruition of that good which is propounded to the soule The cause then by which the heart is stirred is the goodnesse of some object propounded to the sense and by the sense propounded to the heart Now then wee may understand the cause of this sicknesse to be either First The sence and feeling of Gods wrath due to her for sinnes and the curse of the Law according to that in Psal 90. 8. where the Psalmist saith Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance Whereupon it is said The Inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquitie Isa 33. 24. when their sinns were forgiven their sicknesse was healed Hence Observe That the apprehansion of wrath due for sin causeth sicknes in the soule Christ tels us That the whole need not the Physitian but they that are sick Matth. 9. 12. Sin-sick sinners will enquire and seeke the Physitian of soules The sense of miserie is the primum mobile the first mover that sets the soule in fainting and longing after Christ for when the soule findes it selfe in darknesse without light lying under the guilt of sinne and not able to deliver it selfe this cannot but make it looke out for it selfe and seeke with great importance for a Saviour The Dove could find no rest for the soale of her foot till she returned into the Arke The Saints are very impatient of Christs absence for he may withdraw himselfe for a while he may withdraw his light and comfort from the soule though he take not a way his love yet he may suspend the Acts of his love he may seeme to frowne he may so abscond and ecclipse his love that the soule for a time loseth sense and feeles not its owne happinesse Now when it is thus Christ seemes to be gone the comfort and assurance of his
person of her beloved as it were declaring what words he used unto her who calleth her up to higher attainements and to a morefull communion with himselfe The Church heard Christs voice a farre off she saw him approaching neerer unto her an comming swiftly and now being come so neere as through the grates he made himselfe knowne unto her he answers her loudly and speakes more comfortably unto her In these foure verses wee have First Christs call unto his Church yet uttered by the Church herselfe as she before had desire Christ to draw neere unto her so now Christ desireth his Spouse to draw neere unto him in these words My Beloved spake and said unto me rise up my love c. Secondly Observe the reason given of Christs call and that is drawne from the opportunity and fitnesse of the time for coming unto him First Because the Winter is past ver 11. Secondly Because the Spring was come vers 12. 13. Lastly Wee have the former call and exhortation of Christ renewed verse 13. Arise my love my faire one and come away First we have Christs Exhortation to his Church My beloved spake and said unto me arise my love my faire one and come away In this speech of Christ unto his Church are to be considered two things First Those amiable Epithites given by him unto her Secondly The words of his exhortation and both these in this tenth verse and for the rest you shall have the particulars in their due place First The Epithites or Titles given to the Church are two First My love Secondly My faire one Secondly The exhortation Arise thou and come away First Wee have Christs speech calling his Church from her present estate and place of affliction unto a better and more glorious condition or from her carnal security wherein she lay to follow him in faith and love of the Gospell saying My Beloved spake and said unto me Christ is the Churches Beloved The Hebrew word dodi my beloved whereof comes David in English beloved a terme given by the father from heaven to his Sonne here on earth when he said This is my Beloved Sonne Matt. 3. ult figured out by the ancient beloved David Christ is the Husband of his Spouse and nothing will content a believer but the enjoyment of the Beloved Spake or answered the word Gnanah signifies so to speake as is by way of answering Arias Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respond it 〈◊〉 signifies also to sing by 〈◊〉 when one part answereth another in singing renders it delectus meus respondit my beloved answered Now in that the Church saith he answered it doth not only argue Christs readinesse to help his Church but also that there was some question or demand used before of the Church whereunto this answer of Christ was framed Wee finde such sudden answers often in the Gospel even before any question was propounded And 〈…〉 answered and said c. which some terme an Hebâ—â—isme or forme of speech used of the Hebrews even then when no demand went before But I rather thinke that Christ answereth something that the Church desired before Now wee must consider that the Church speakes unto Christ two manner of ways First By a vocall speech whereto the voice of the bodie is required and such speech as this wee finde not divers times in the Gospel nor here whereto the answer may have relation Secondly The Churches speech is only mentall which is only begotten in the minde and Christ doth very often in the Gospell frame an answer to the thoughts of his hearers and so Moses was heard to cry when he uttered never a word and thus the souls of the Martyrs under the Altar are introduced crying How long Lord holy and true Revel 6. Now wee may guesse the Churches demand by the answer which tends to the drawing of her forth of an uncomfortable condition to a comfortable state as it were out of winter stormes into a pleasant spring her demand then by Analogie of reason must be this O my beloved Saviour how long will it be before I am delivered from this calamitie and bondage when shall I be freed from the burthen of legall ceremonies and from the rudiments of the world and carnall Ordinances When shall I be taken from under the School-master of the Law that I may be no longer under Tutors and Governours whereunto Christ answereth in effect thus Even now is the time of the flourishing Spring therefore arise and come away Hence Observe That Christ doth answer every gracious desire of his Saints The Church had not uttered one word but only desired more comfortable times and Christ gives her in the answer of her desire The Lord prepares the heart and heares the prayer Psal 10. 17. The Lord doth as well heare and answer the prayer of the minde and of the heart as the prayer of the lips Davids purpose to build the Lord an house was accepted as well as Solomons actuall building of it Thus farre Christs speech in generall containing Christs answer to the secret desire of his Church Let us come to the Speech it selfe And first of those two Epithites given by him unto his Church My love my faire one My love Or my fellow friend my companion familiar so named of feeding together and conversing one with another and so partaking each of others good or evill This title of love is often given by Christ to his Church sometimes a Husband is called by this name friend as in Jer. 3. 20. there is mention made of a wife that deales treacherously with her friend So Christ gives a title unto his Church suitable unto her as she is his Spouse and he her Husband Hence Observe That Christs love seates it selfe in his Church The Church is the maine object of his love it is united to that and is not scattered to other objects who can imagine what Christs love is to his Churh As the Father hath loved me so have I loved you saith Christ to his Disciples Joh. 15. 9. None can understand with what love the Father lov'd the Son no more can any define and fully set out what Christs love is unto the Saints The Apostle would have the Ephesians able to comprehend with all Saints the bredth and length the depth and height of the love of God in Christ but yet for all that he concludes that it passeth knowledge Ephes 3. 18. 19. And indeed there is no love comparable to this love of Christ which is above the love of women of father or mother or any earthly love whatsoever Thus much for the first Epithite The second followeth My faire one The Hebrew word Japheh faire signifieth not onely faire and beautifull in colour but in comely proportion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulcer elegans venusius and elegancy such as draweth love and liking The Churches fairnesse is by reason of the graces and spirituall beauty of faith hope love patience and such like graces
reveales his love to us such a fire must needs kindle and melt our affections without which our hearts will be key-cold and frozen 4. It must be the same spirit that tells our souls that Christ loves us that must make us give up our affections to Christ The spirit of Christ doth sweetly display before the soule the rich free and liberall love of Christ and also with the discovery of his love causes the soul to love him againe The next thing to be enquired into is 1. How Christ comes to be ours 2. How we come to be Christ's Christ becomes ours by such means as these 1. Christ is ours by the free donation and gift of the Father as appears Joh. 3. 16. God so loved the World that he gave his onely begotten Sonne c. 2. Christ freely gave himselfe unto us so that Christ is ours by his owne consent he hath as it were passed over himselfe unto us The Apostle saith Christ loved me and gave himselfe for me Gal. 2. 20. As the Father freely gave his Sonne unto us so Christ freely and spontaneously gave his consent to be ours 3. Christ hath passed himselfe over unto his Church by Marriage although we had nothing to bring to him but poverty and misery yet he tooke upon him our nature to discharge all that he might marry us and so passe over himselfe unto us as a husband passeth over himselfe unto his wife Hence it is that the Lord saith I am married unto you and I will take you one of a City and two of a Family and I will bring you to Zion Jeremiah Chap. 3. Verse 14. 4. And lastly Christ is ours by communicating o his owne Spirit to us for the Spirit is given for thaf end to shew us all things that are given us of God whereof Christ is the chiefe this is that the Apostle tells us when he saith No man knoweth the things of God but the Spirit of God Now saith he we have not the Spirit of the world but the Spirit which is of God that we might know the things that are freely given us of God and thus we have the mind of Christ 1 Corinth 2. 11. 12. 16. Having declared how Christ is ours and that he is ours in the first place before we can be his It followeth that we speak of the reflexion on the other hand and shew how we become Christs The Saints are Christs these fowre wayes 1. Christ hath propriety in us by the donation of the Father God hath made him both Lord and Christ Act. 2. 36. And hath put all things under his feet and gave him to be head over all things to the Church Ephes 1. 22. And now saith Christ behold I and the Children whom thou hast given me Heb. 2. Thine they were and thou gavest them to me John 17. 6. For as in respect of Gods justice we were bought by Christ in our redemption so in regard of his love we were given unto Christ in our Election that he might Redeeme us 2. We are Christs by Choyse I have chosen you out of the World saith Christ John 15. 19. And the Saints are said to be chosen in Christ Ephes 1. 4. And they are called chosen and faithfull Revel 17. 14. 3. The Saints are Christs by Purchase we were in the hand of our Enemies and could not free our selves from the bondage of the Law therefore Christ redeemed us from under the Law Gal. 4. 6. And the Apostle saith we were bought with a price 1 Cor. 6. 20. He was our surety and stood in our stead and was set forth to declare the righteousnesse of God Rom. 3. 26. So then we are Christs by right of redemption 4. And lastly We are Christs by combination and Covenant I entred into Covenant with thee and thou becamest mine Ezek. 16. 8. That is I did make a solemn Covenant or stipulation with thee that I would take thee to be my people Thus much for the mutuall union and communion and for that mutuall interest and propriety betweene Christ and his Church Now it followeth that the Church commendeth Christs feeding He feedeth among the Lilies After the Church had extolled Christ for his love shee praiseth his feeding affirming that to be among Lilies These words are diversly Interpreted because the Hebrew word may be taken either actively or passively If it be taken passively it may be meant of Christs feeding himselfe Or we may take it actively of Christs feeding Viz. his Flock among Lilies Or we may take it for Christs feeding of himselfe and his Church he feeds his Church among Lilies and delights himselfe to be there the one follows the other but especially it is meant of the Church those that are his Saints he feeds them among the Lilies Lilies are such kind of flowers as require a great deale of nourishment and they flourish and prosper best in Valleys and low ground where the soile is most fat and therefore when shee saith He feeds among Lilies the meaning is he feeds his Church and people in sweet pleasant soft and well-smelling pasture he plentifully and pleasantly intreateth those that are his for Lilies we know are faire sweet soft and pleasant and therefore the Church saith that her beloved seedeth his flock among the Lilies which is to let us understand that he feedeth her with most excellent things And it is most sure that there is nothing under Heaven that can be esteemed as a full shadow and resemblance of the Heavenly Manna wherewith Christ feedeth the souls of his Hence Observe That Christ feeds his Church and people fully sweetly and comfortably He feeds among Lilies Agreeable to this is that in Psal 23. 1 2. c. The Lord is my Shepheard saith David or my feeder my Pastor and what is the use he maketh of it I shall not want How is this made good why saith he He maketh me to lye downe in green pastures or in the budding grasse That is in pleasant pastures where greene and tender Herbs doe spring he makes me to lye downe and refresh my self And he addeth He leadeth me beside the still waters or he gently leadeth me unto the waters of rest That is he doth comfortably guide me with sustaining my infirmity he nourisheth me by the refreshing waters of his Spirit The like place we have Isa 40. 11. He shall feed his flock like a Shepheard he shall gather the Lambs with his Armes and carry them in his bosome and shall gently lead those that are with young So Christ leads his people as it were among Lilies and feeds them plentifully with sweet and pleasant things and in his bosome he carries them softly and tenderly that such as are weake may not be wronged Another place suitable to this purpose is Ezek. 34. 14. I will feed them in good pastures upon the high mountaines of Israel there shall their fold be there shall they lye in a good fold in a fat pasture will
Christus ecclesia unum intilligantur esse per fidem naturall body as the Apostle sheweth Ephes 5. 30. so that thereby the faithfull become members of his body mysticall As a Father saith as a man and a woman are one by nature so Christ and his Church must be understood to be one through faith Now Christ is said to dwell in the heart by faith Ephes 3. 17. Now the Spouse doth as well retaine Christ as take hold of him I would not let him goe or leave him Herein the Church declares her resolution to retain her beloved as Jacob when he wrestled with the Angell Genes 32. 26. I will not let thee goe except thou blesse me The Spouse having now obtained her beloved was loath to part with him againe upon any termes whatsoever Hence Observe That the soule that hath once got Christ will surely keepe Christ The Spouse was not onely diligent in seeking her beloved but shee had also a prudentiall care to keep Christ when found I would not let him goe saith the Church shee came by him hardly therefore shee will not part with him lightly shee obtained him with much hazzard and danger much losse and suffering and therefore shee will not part with him for the greatest advantage in the world Shee knows nothing in this great and wide universe though never so lovely or desirable can be equivalent to such a Jewell shee knows that with him is the well-spring of life and all blessing and therefore shee cannot be induced or perswaded upon any termes to part with him Many of Christs followers forsooke him and went no more with him but will yee also forsake me saith he to his Apostles Peter answers for himselfe and the rest Lord whither shall we goe thou hast the words of eternall life John 6. 68. As if he should have said Lord if we leave thee we leave our life and our comfort we forsake our owne mercy it was motive enough to stay by him and to keep close to him to consider that eternall life and consequently the very quintessence of all happinesse was with him The Merchant that found a treasure of great price went and hid it and joyfully sould all that he had to purchase it and therefore he will not part with it for any good The Merchant man is an Embleme or figure of a Beleiver who when he hath found Christ will not forgoe him by any means no but will say of him Whom have I in Heaven but thee And on Earth there is none that I desire in comparison of thee Christ is the strength of his heart and his portion for ever Psal 73. 25 26. It is the voyce of the Church The Lord is my portion saith the soule not onely her tongue without but even her soule and her Spirit within speaks it with unconceiveable joy and delight shee was in deep affliction when shee spake it Lam. 3. 24. yet the apprehension of such a portion as the Lord was solace and refreshing enough to her And David is in thesame mood too The Lord is my portion and mine inheritance saith he The lines are fallen to me in pleasant places yea I have a goodly heritage Psal 16. 5 6. He alludes to the manner of dividing the Land of Canaan to the Children of Israel which was done by line Now unspeakable happy are all those that have such an heritage can we thinke they will part with it No verily they will not so dote on any thing in the world as to leave heaven for earth infinite and eternall joyes for a short blaze or a little flash of myrth they will not part with such an inheritance as Christ is rich fat alwayes fruitfull and never decaying An inheritance where there is no dirt no winter or withering no dying or decaying of fruits but ever green ever flourishing ever bearing infinitly profitable and delightfull to the Possessors of it Naboth would not part with the heritage of his Fathers no more will the Saints part with theirs Thus for the Churches taking hold of and keeping her beloved Now follows her drawing of him into her Mothers mansion Vntill I had brought him into my Mothers house and into the Chamber of her that conceived me These words declare how effectually the Church did lay hold upon Christ that so shee retained him to dwell with her for ever The expression which the Church useth here My Mothers house c. signifies a chief City or solemne place of assembly But now it may be demanded What Mother hath the Church And who is shee that conceived her Is there any Spouse of Christ but one I answer there is but one mysticall body of Christ and one Spouse but always that part of the Church on Earth is called the Daughter of the Church of former times and Christians doe beget Christians and the new Church came forth of the old Church Or the whole Church is the Mother of each part as in the usuall phrase of Hebrew speech Now of old the Temple and Sanctuary might be the Chamber of her that conceived that is the place where they of the former Church did meet So now Jerusalem that is above is called the Mother of us all Gal. 3. which was figured by Sarah the free woman and signifieth the Covenant of grace Gal. 4. 24. Now the house and Chamber wherein we are conceived by the Gospel of the Covenant of grace is outwardly the Church but inwardly the heart where faith dwelleth Rom. 10. 10. Now into this house the Church saith shee will lead her beloved we may take it eyther 1. For her leading of him into the Church and displaying of Christs goodnesse manifested to her soul to others Or 2. For her leading Christ down into her own soul enlarging her owne affections by dilating upon the copious theme of his divine love delighting in a close and neer communion with him From the first of these Interpretations Observe That he Saints having received consolation from Christ doe labour to make others partakers of the same comfort Here the Spouse having found her beloved manifesting his love and favour to her saith I will bring him into my Mothers house towit into the Church and assembly of Saints to spread all his goodnesse discovered unto me Shee bringeth her beloved home that so he may not onely dwell with her but also be a solace to her Mothers Children shee doth labour to communicate the comfort of Gods Spirit unto others that so they may rejoyce with her Thus Philip who finding Nathanael did with much joy manifest the finding of Christ John 1. 45. Thus was the Woman of Samaria who having found the Messiah could not but cast her Pitchar aside and goe into the City to reveale that comfort to others John 4. 28 29. Nor can there be any soule that finds the sweet discoveries of Christs love but there is likewise a strong desire to acquaint others with their souls comfort It is an easier thing to carry
joyned to the temples Now by the temples or cheekes is commended the beauty and modesty of the Church The Pomgranate was of use in the old Tabernacle and Temple Aarons Coat was hanged with Pomegranates and bels Bels for the sound of doctrine and prayer and pomegranate for restraining and healing the distempers and diseases of the people The Pomgranate when it is broken in pieces hath many graines and kernels in it and also much juyce whereby it is medicinable These are commended for repressing the heat of the choler and the malignity of fevers also for comforting and strengthning the stomack and bowels keeping from fainting and the like Now some do apply this to the Pastors of the Church and the similitude of the Pomgranate to denote the fruit and benefit that commeth by such But I rather take it to be meant of the spirituall beautie of the Church for the Pomgranate being broken or cut is of a glorious or ruddie colour like unto Roses So that the temples or cheekes of the Spouse is commended for beautie that together with faire and white there is a mixture of red Hence Observe That the Spouse of Christ is very beautifull and glorious The chiefest grace of the countenance lying in the Temples they are set forth by a comparison taken from the Pomegranate and also her temples shine forth at her locks beyond her haire that so the beautie of the Spouse is so naturall unto her that it needeth not vaine and wanton adorning I doe not meane that her beautie is a naturall beautie yet though it be supernatural it is made connaturall unto her so that the Spouse need not seeke after worldly glorie to beautifie her spirituall beautie withall for her glorie farr surpasseth all the glorie of the world the glorie of the world is but an outside painted excellency there is no substantiall glorie in it but the glorie and excellencie of the Spouse is a reall and divine excellencie and beautie The Spouse is beautifull in respect of her spirituall graces received from Christ A deformed person of a meane complexion and constitution yet notwithstanding when he shall shew himselfe to be of a lovely gracious and sweet disposition this breeds love and likeing towards such a one though wee see nothing in the outward man to be lovely so though the Saints are cloathed with no outward beautie yet in respect of that spirituall wisedome goodnesse and love that is in them they are very excellent and desireable So much for the commendation of the first particular The sixth followeth VERS 4. Thy neck is like to the Tower of David builded for an armourie whereon there hang a thousand bucklers all shields of mighty men THe eyes the hair the teeth the lips and temples have been spoken of Now followeth a sixth particular to be considered in this verse and that is the Churches neck and this is done by a comparison to alcertaine Tower of King Davids ordained for a martiall purpose The neck of the Spouse is set forth by an excellent comparison to wit from Davids Tower Thy neck is like the Tower of David c. The excellencie of this Tower is set forth First For its defence builded for defence or for armorie Secondly In that it was a treasure or house of store for amunition in that it is said Whereon there hang a thousand bucklers all shields of mighty men Thy neck is like the Tower of David c. It is the neck that joyneth the head and the body together so faith joyneth Christ and his Members into one whereby the Members become strong and valiant and therefore fitly compared to the Tower of David which he built at the end of his owne house upon Mount Zion for a defence of which wee reade somewhat in Neh. 3. 19. 25. And wee reade of Davids taking of the strong hold of Zion in 2 Sam. 5. 7. and he built a Fort upon it verse 9. By the neck some understand the Pastors of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collum sic dictum quod oneribus arctatur premitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnus fuit vel â—factus est Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turris a magnitudine seu celsitudine Church as before But rather wee may understand it of the strength of the Church being joyned to Christ by faith as the body is joyned to the head by the neck for the neck it is named in Hebrew Tsauvaar of strength and firmenesse and the Tower is here named Migdall which signifies a building great and high as appeares Isa 2. 15. The same word is used for a Pulpit or Tower of wood whereon the Scribe stood Neh. 8. 4. This denotes the magnanimitie and courage of the Spouse whilst she being by faith united unto Christ her head she is now able to encounter with all her spirituall adversaries by the strength she receiveth from her beloved Hence Observe That the Spouse being joyned by faith unto her head Christ becomes magnanimous and valiant to encounter with all her spiritual enemies The neck of the Spouse is like the Tower of David for strength and firmenesse it is also like the neck of the horse cloathed with Thunder as Job speakes of Job 39. 19. The Apostle tels that the weapons of the Churches warfare are not carnal but mighty through God for the pulling downe of strong holds c. that is the meanes by which she fights against sinne are not carnall such as natural men have recourse unto and gain authority withall and do great things as namely riches friends honour eloquence or the like but on the contrary povertie weaknesse infamie rudenesse and plainnesse of speech and foolishnesse in the worlds account These weapons are made mighty through Gods power who by infamie confoundeth honour and by weaknesse confoundeth power and confounds wisedome by that the world accounts folly In the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great warrier the Lord of Hosts that manageth this warre for the Church The Apostle in another place tels us that wee are more then Conquerours through him that loveth us that is through Christ the Captaine of the Lords hoast the neck of the Spouse being thus described it followeth the end and use of this Tower and that is double First For defence Secondly For hanging therein shields and targets Builded for an armory whereon there hang a thousand bucklers all shields of mighty men Builded for an armorie or defence The Hebrew word Talpijoth is turned by some for defence of some others for an Armory of some others for teaching or instructions namely of passengers The difference ariseth from the Hebrew word it being of rare use and I think not to be found in any other place of Scripture But it seemeth to be derived of Thalah to hang and pijoth two edged Swords So we may conclude it to be a place where they did hang swords and other weapons of warre even all instruments to offend the enemy and defend
it Thy love is fixed in the Table of mine heart The Hebrew is but one word and used onely in this place and signifieth a most ravishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In pihil Incordiastime rapuisti animum meum vel traxisti animummeum and delightfull drawing of the heart by love I cannot expresse it neerer the Originall word then to say Thou hast unhearted me that is in effect thus Thou hast wounded or taken away my heart from me thou hast even ravished and overcome me with thy love Christ speaketh here to his Spouse as a man overcome with love for it doth exceedingly set forth the passion of love when the Bridegroome shall tell his Bride that shee hath gotten away his heart Hereby appeareth the super-abounding love of Christ towards his Spouse in that there be not any words sufficient fully to expresse the same Hence Observe That Christs heart and affections are exceedingly taken with his people Hence it is said that the Lord will rejoyce over his people as the Bridegroome rejoyceth over the Bride Isa 62. 5. Like unto this is that where the Lord saith in Zeph. 3. 17. The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will rest in his love he will joy over thee with singing That is he will rest well-pleased and much delighted in his love and he will rejoyce over his Spouse with the highest pitch of joy yea he will rejoyce with singing which is the highest expression of joy and delight So then the heart of Christ being thus taken is meant his exceeding love whereby he rejoyceth over his people according as it is said in Isa 43. 4. Since thou wast precious in my sight thou hast been honourable and I have loved thee c. Thus Christ hath declared how neer and deare his Spouse is unto him by the simpathy of like mind and affection which is betweene him and his Church Now it followeth that he shews how neerly they are related one to the other by the band and consanguinity and conjugall amity My Sister my Spouse My Sister so Christ calleth his Church out of that respect and love he bears unto her We are told in Heb. 2. 11. That both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren This tearme needs no explanation but let us observe hence That Christ stands neerly related to his people as a Brother c. This relation of brotherhood betweene Christ and his people is two-fold 1. By the right of nature as the Apostle saith Forasmuch as the Children were partakers of flesh and blood he also likewise tooke part with them that he might destroy through death him that had the power of death which is the Devill for he in no sort tooke on him the nature of Angells but he tooke the seed of Abraham wherefore it became him in all things to be made like his Brethren Heb. 2. 14. 16. So that Christ tooke our nature and was cloathed with our flesh to be made like unto us his brethren and in the same flesh The second right is of adoption for it is said when the fulnesse of time came God sent his sonne made of a woman and made under the Law that he might redeeme them that were under the Law that wee might receive the adoption of Sonnes Gal. 4. 45. And againe the Apostle saith As many as are led by the Spirit of God are sons of God Ro. 8. 14. whence the Apostle reasons thus If wee be Children we are also heires annexed with Christ Rom. 8. 17. So that the Saints lay claime to the riches and treasures of glorie by right of adoption and brother-hood with Christ Thus much for the band of consanguinitie That of conjugall amitie followeth My Spouse Christ calleth his Church Spouse named in Hebrew Callath of the perfection of her attire and ornaments as was intimated in verse 7. of this Chap. The Spouse is one that is alreadie maried unto her husband so that this title of Spouse shews how the Church is to Christ The Spouse is most deare to her husband saith Solomon for she is the crowne of his head Prov. 12. Hence Observe That the Church is the Spouse of Christ Hence it is that she is called the bride the Lambs wife who is prepared as a bride adorned for her husband Revel 21. 2. 9. And the Lord saith I have married thee to my selfe in righteousnesse judgement mercie and compassion Hos 2. 19. Wee are not to take the words in a carnall sense but that God hath framed words to our capacitie only for what termes could be more effectuall to expresse his love then the names of Sister and Spouse The last thing in this verse wherewith Christ was so much taken in his affections with his Spouse is by the commendable things which he saw in her which made him so to fix and ground his affection First The comelinesse of her person Secondly The ornaments wherewith she is decked With one of thine eyes and the chaine of thy neck With one of thine eyes or one looke from thine eyes The eyes of the Spouse were commended in verse 1. where they were likned to Doves eyes for being simple chast pure by this is meant the chast eye of faith whereby the Saints looke up to Christ Hence Observe That Christ is much taken with the least looke of faith from his Saints For Christs beholding of the faith of the Spouse it maketh such deep impressions in him of her idea and forme of beautie that his affection is so rooted in her heart that it cannot be removed nor concealed It is added And the chaine of thy neck The chaine of the neck is an ornament added to naturall beautie and doth often signifie Gods Laws and Ordinances as appeares Pro. 10. 9. and also signifies the graces of the Spirit and fruits of faith as was opened at large in chap. 1. 10. So he meaneth by the chaine of the neck the ornaments of the Spirit and of grace which is the Law of Christ in the inner man Hence Observe That it is Christs owne graces in the soule that he is so much affected with in his Saints God cannot delight in any thing besides himselfe and therefore it is the manifestation of himselfe in his Saints that draweth such high expressions of love and delight in him towards them Therefore he indueth his Church with gifts of his owne spirit to make her seeme beautifull where he saith I have cloathed thee with broidered worke shod thee with badgers skins girded thee with fine linnen covered thee with silke decked thee with ornaments put bracelets on thy hands and a chaine upon thy necke Ezek. 6. 10. By these outward ornaments are meant the inward graces of the Spirit which proceed Si ergo dona dei sint bona merita non deus coronat merita tua tanquam
tua 〈◊〉 sed tanquam dona sua August de gratia et lib. arbit cap. 7. Dona sua coronat deus non merita tua cap. 6. from God and not from the Spouse according as a Father saith if the good things which be in us are the gifts of God God crowneth those good things not as ours but as his owne And againe he saith God crowneth his owne gifts not thy deservings And therefore wee have the Prophet saying Thy name was spread among the Heathen for thy beautie for it was perfect through my beautie which I had set upon thee saith the Lord Ezek. 16. 14. Lastly in that he saith with one eye and one chaine Observe That where Christ seeth the least grace he is much taken with it It is as if Christ had said if I see but one of thine eyes to wit one single chast pure looke of faith and if I see but one chaine to wit one spirituall discoverie of my selfe it is enough for ever to take up my heart and affections Now Christ proceedeth to shew the ground of his deep affection towards his Spouse and that by a discoverie of the properties of her beautie and goodnesse all which is expressed with a vehement and passionate crying out and repetition of the former title saying VERS 10. How faire is thy love my Sister my Spouse how much better is thy love then wine and the smel of thine ointments then all spices IN this verse Christ sheweth how delightso me and pleasant the love of his Spouse is unto him he doth expresse it by way of admiration how faire is thy love c. The love of the Spouse is set forth First By the fairnesse of it How faire is thy love c. Secondly By the strength sweetnesse cheerefulnes in that it is preferred above wine How much better is thy love then wine Secondly the divine anointings of the Spouse is commmended in that the graces of the spirit in her are set forth by fragrant and odoriferous ointment And the smel of thine ointments then all spices How faire is thy love my Sister my Spouse Sister and Spouse are the same titles as we had in verse 9. and carrie the same affection as there How faire or how beautifull how gracious are thy loves Her love is faire because in her there is no blemish as was before delivered It is as if Christ should say how glorious and excellent yea and full of delight are these sound affections that thou carriest towards me by which also I am moved even to love thee againe and he speaketh of them in the plural number not only thereby to expresse the multitude of them but the excellency also Or we may understand by loves not onely those gracious affections of the Spouse but also her holy actions which proceed from love as the fruits thereof as faith hope and the like these are also goodly and faire in the eyes of Christ Hence Observe That the gracious affection of love with all the fruits flowing from them are gracious and lovely in Christs sight Hence it is that Christ commendeth her love even to admiration saying How faire is thy love c. The Spouse being washed and cleansed by Christ and cloathed with his beauty whereby she became fair in his sight without spot or wrinkle all her affections of love and delight towards Christ must needs be very acceptable It followeth How much better is thy love then wine In the former clause as the love of the Spouse was set forth by its fairnesse and beauty so here for its fragrancy and sweetnesse in that it is preferred before wine How much better or how good are thy loves better then wine that is they are better and more delightfull by much then the most fragrant wine It was noted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quam boni sunt Arius Mont. in Chapter 1. 2. that wine is put for all dainty things in a Banquet where the Church speaking of Christs love did manifest that his love was exceeding pleasant sweet and comfortable here Christ returns the like expression concerning the love of his Spouse towards him rendering as it were like for like which is an usuall manner among lovers and particularly in their words and speeches one of them unto another Hereby then is set forth unto us how marveilous acceptable and well pleasing the love of the Spouse is unto Christ the heavenly bridegroome Hence Observe That Christ is exceedingly delighted and wel-pleased with the fruits and graces of his owne Spirit in his Saints Christ cannot but delight in his owne image and grace hence it is said that God delighteth in his Spouse and rejoyceth over her as a Bridegroome rejoyceth over his Bride Isa 62. 4 5. There is nothing more pleasant and refreshing to the nature of man then sweet and fragrant wine no more is any thing more delightfull and acceptable to Christ then the graces of his owne Spirit in the Saints Now followeth the high commendations of the Spouse in respect of her divine anointings by the Spirit And the smell of thine ointments then all spices By the smell of the Spouses ointments is meant the sweet and pleasant smell of such graces as she hath received from Christ The pleasantnesse that is in ointments we may see in Prov. 27. 9. And Psal 133. 2. Under these earthly things understanding the Spiritual graces before mentioned is set forth the excellency of the divine anointings of the Spirit in the Spouse for it is usuall in the Scriptures by oyle ointment annointing c. to undestand the graces and anointings of the Spirit in the Saints See Psal 89. 20. also 45. 7. and 1 Joh. 2. 20. 27. we may remember that the Spouse did commend Christs ointments for the sweet savour of them in Song 1. 3. Here Christ returns the same conditions unto the Spouse in respect of her anointings And he addeth Then all spices or before all spices viz. though they be never so costly and deare because there is no spice without some dust as gold cannot be tryed so spice cannot be brayed in the morter without some losse The anointing-oyle of which we read of in Exod. 30. 23. was made of sweet smelling spices and with such sometime women were purified Esth 2. 12. and the dead imbalmed 2 Chron. 16. 14. They were meet presents for Kings as appeares 2 Chron. 9. 1. 9. Now all earthly ointments were confected and made sweet smelling and costly spices but here it is meant of divine and heavenly ointments of the Spirit Hence Observe That the divine anointings of the Spouse is full suavity and sweetnesse Christ doth here preferre the annointings of the spirit in his Spouse before any earthly confection whatsoever though made of never so sweet and costly spices What is more pleasing to the smel then sweet ointments of an exquisite composition such and much more is the Spirit and its graces in the Saints unto Christ The judgement that Christ
and in the verse following Camphire or Camphire fruits or Cipres berries for the word is of the plurall number Camphire is a sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyptei gumme but Cypres is a tree very pleasant and well smelling The Hebrew Copher from whence the Cypres tree seemeth to be derived signifieth Atonement and propitiation Camphire with its sweetnesse doth much refresh the Spirits and cheereth up the minde See this more explained in Chap. 1. 14. With Spikenard or nards this word is also in the plural number though in the next vers it is used singularly the plurall Spikenards seemeth to imply all sorts of nards for there are divers sorts that which is of the true nard is of exceding sweet and pleasant smel by which it stayeth distillations of the head and digesteth cold humours and the like It was preoious and costly as appeares Mark. 14. 3. Also Joh. 12. 3. And it groweth in India Syria and other places thereabouts The word Spikenard is framed of the Hebrew word nerd whence the Greekes call it Nardos and the Latines Nardus See it more explained in Chapter 1. 14. Vers 14. Spikenard and Saffron c. Spikenard this is spoken of already in the former verse And saffron a thing precious and profitable to comfort the heart and helpeth digestion c. Saffron hath its name in Hebrew â—arcom because of its yellow colour Calanius or Cane or reed it is like this is meant of that which is called Calanius Aroniaticois or odoratus for the excellent smel it had and was wont to be brought out of Arabia felix into Judeah and was appointed to be used in the confection of the holy oyle Exod. 30. 23. It helps the passages of urine and also the wombe in conception This word Calamus hath its name after the Greek in Hebrew Caneh it is a sweet reed bought and brought out of farre Countries as apeares by Jer. 2. 20. And also Isa 43. 24. Cynamon This is also farrefetcht and of great price and excellency This aromaticall Cynamou commeth of the Hebrew name Kinemon and it is the barke of a Tree used for sweet odours This was also used in the confection of the holy Oyle Exod. 30. 23. With all the Trees of Frankincense that is all Trees bearing incense or matter that yeildeth a sweet smell or savour whereof also he reciteth two in the following words as myrrhe and Aloes Frankicense was used in the holy perfume or incense Exod. 30. 34 35. And is good to help and restraine ulcers gouts and fluxes of blood c. Myrrhe This was of an excellent savour as appeares Psal 45. 8. Myrrhe is the sweet gumme that issueth from the myrrhe Tree it was one of the first of the chiefe spices that was put into the holy Ointment which was made Exod. 30. 23. It hath its name of the Hebrew Mor no gum is preferred before it Pliu. hist lib. 12. cap. 15. saith Plinie With myrre the dead body of Christ was embalmed John 19. 39. And with it the wise men honoured him at his birth Mat. 2. See this more largely opened in Chap. 1. 13. And Aloes this is a certaine kind of sweet and precious wood which in regard of its fragrancy is put with Myrrhe in Psal 45. 8. And is also used to annoint dead bodies John 19. 30. 40. Aloes comes of the Hebrew Ahaloth it was such a sweet wood wherewith perfumes were also made It is a tree growing in Arabia India which giveth a very sweet odour and is like the thine wood spoken of in Revel 18. 12. He concludeth by adding With all the chiefe spices In the Hebrew it is with all the heads of spices that is with all most costly sweet and pretious things the principall and most excellent of spices See the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum omnibus capitibus aromatum Arius Mont. in Ezek. 27. 22. Now by these fruits are signified the spirituall graces of the Saints which are precious and sweet before God and man such are the fruits of the Spirit mentioned in Gal. 5. 22. 23. Hence Observe That the Spouse Christs garden is full of sweet and pleasant fruit Hence the graces in her are compared to every sweet Tree to every rare costly thing The Saints are the goodly plants of the Lords and they doe beare all these sweet and delectable fruits before mentioned what a goodly garden hath the Lord planted to himselfe where all pleasants grow never had any earthly Prince such a garden with plants of pomegranates with sweet fruits as Camphire Spikenard sweet Calamus and Cynamon with all the Trees of incense myrrhe and Aloes and all chiefe spices All this tendeth to the commendations after this sort That as those gardens be most excellent and worthy to be beloved and esteemed that have the most rare best and precious things grow in them so these excellent graces and fruits of the Church doe commend the same to God and men and make Christ the Bridegroome as it were inamoured with the love thereof The Church then as the Spouse of Christ is beautified and adorned with the gifts and graces of the Spirit even as a plentifull and pleasant garden with infinite numbers of rare and pleasant simples as they call them or fruits whereby shee is made commendable spreading her same far and nigh insomuch that Christ her husband is even as it were ravished with her love yet notwithstanding she hath nothing of her owne to move him to that affection but all that she hath commeth from him as appears in Ezek. 16. 14. So much for the first part of the Chapter wherein Christ did so highly commend the Spouse the second part followeth wherein the Spouse makes some returns of Christs praises to him VERS 15 16 17. A fountaine of gardens a well of living waters and streames from Lebanon Awake O north-wnide and come thou south blow upon my garden that the spices thereof may slow out let my beloved come into his garden and eate his pleasant fruits I am come into my garden my Sister my Spouse I have gathered my myrrhe with my spice I have eaten my honey-combe with my honey I have drunke my wine with my milke eate O friends drinke yea drinke abundantly O beloved HAving dispatched the first part of the Chapter now followeth the second part thereof wherein wee may Observe First the prayer of the Spouse verse 15 16. Secondly the answer of Christ verse 17. The prayer of the Spouse desireth the presence of Christ who doth indeed minister power to her to be a garden and water to water her withall therefore first she setteth forth Christ under these similitudes which are agreeable to such things as cause fruitfulnesse in the garden First That he is the fountaine of the garden a well of living waters the very flood of God excelling the waters which flow from Lebanon Secondly That he is all the winds both hot and cold binding and
his Spouse saying open unto me c. Hence Observe That Christ desires a neerer and neerer fellowship with his Spouse Hence it is that he knocks for a farther entrance and communion he had communion before but he comes to renew and enlarge it Christ doth not delight in strangenesse but makes forth abundance of love to the soules of his Saints that so he might have a further entrance into their hearts and affections You know what he sayes to the Church of Laodicea Revel 3. 20. Behold I stand at the doore and knock So here It is the voice of my beloved that knocketh c. But some may object Christ hath power to open to himselfe why doth he stand knocking man hath no power to open of himselfe c. The answer is First Here Christ speakes to the Spouse that had the spirit of God by which she could open to her beloved for the Saints are first acted by the Spirit and then they act by it not in their owne power but in the power of the spirit But Secondly When Christ comes for an entrance at conversion then there goes a power that shall open for his knocking 's are effectuall his words are operative words such as was in the creation Let there be light and there was light Genes 1. 3. And such wherewith he raised Lazarus saying Come forth of the grave c. Joh 11. 43. So Christ by his Spirit cloathes his words with majestie and power his words are spirit and life and when he speakes effectually he opens and unlocks the heart with the power of his voice Now followeth the particular compellations which are as so many motives Christ useth to move and stirre the affections of his Spouse Open to me my Sister my love my dove my undefiled These things are spoken after the manner of earthly lovers who come in the night season some times to visit their friends and provoke them as it were by faire speeches to open unto them when they knock to which end Christ useth these alluring titles saying My Sister my Love c. My Sister Christ is our elder Brother and the first borne of many Brethren and what neerer bond of consanguinitie than a Sister So that whatsoever is strong in any bond Christ knits us to him by it and therefore stiles himselfe in all the sweetest relations to shew that he hath the love of all relations towards his Spouse Will a Sister shut a Brother out of doores and that when a Brother comes to visit her and to shew kindnesse unto her Thus Christ comes to make out his love unto us calling us by the name of Sister See this more expounded in Chap. 4. 9. My love Christ loves all his creatures with a generall love and lets the beames of his goodnesse scatter out to them because there is some beames of his excellency in every creature but his Spouse is his beloved in a more peculiar and eminent way then any other and though the beames of his generall love are scattered out to al his creatures yet his especiall love is united and fixed only upon his Church See this more largely opened in Chap. 1. 9. Christ cannot but love what he sees of himselfe in us he loves his owne Image It followeth My Dove The Church is resembled to a Dove in respect of the disposition that is or should be in her resembling that creature A Dove is of a meeke disposition without guile faithfull to her Mate and of neat and cleanly feeding and the like So the Saints are called The meek of the earth Zeph. 2. 1. 2. And are accounted to be without fraud or duplicitie in the soule Jam. 1. 8. They are faithfull and follow the Lamb whithersoever he goeth they have not defiled themselves with women Revel 14. 4. And they feed upon Christ and spirituall things In these and many more things there is an apt resemblance betwixt a Christian and a Dove But this hath been largely spoken of in Chap. 2. 14. My undefiled Some reade it my per sect one The Hebrew word signifies most properly and most commonly perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Integer perfectus corpore vel animo absolutus completus consum matus Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sound of a religious honest and simple disposition without guile or wickednesse The Greekes translate it unfained This word undefiled is an expression of Christ which he applies to his Church But now in this expression we are to consider Christ and his Spouse one the Spouse having the field she hath the Pearl also having Christ she hath his righteousnes and perfection so the Spouse is perfect and compleat in her head there being a neere conjunction between the head and the Members Againe the spouse is undefiled in respect of that disposition in her which tends to perfection and Christ respects her according to what she shall be in her perfection and glorie Now in that Christ comes thus to awak his Church and by such sweet words to perswade her alledging the unitie of her nature which is she is his Sister her fellowship with him she is his love her chastitie she is his Dove her sinceritie she is his undefiled and all these sweet words are to melt the heart of the Spouse Hence Observe That Christ useth all the sweetest words and actions in drawing his Spouse neere to himselfe Here he useth as it were all heavenly Rhetorick to perswade and move the affections of the Spouse Thus Christ drawes his Spouse by the bands of love calling of her by the name of love Dove undefiled making out his love to her in the sweetest Titles and tearmes of relation yea notwithstanding her infirmitie and drousinesse before mentioned she is highly esteemed of him he imputes not her sins unto her but lookes upon her graces which he hath endued her withall as if she were perfect and undefiled It followeth For my head is filled with dew and my locks with the drops of the night In these words wee have declared the patience and sufferings of Christ which he under went in waiting for the returne of his Spouse The reason why he would have the doore opened and be let in is because he had refused no hardship or incommoditie but undertooke all for the good of his Spouse as appeares in that he saith For my head is full of dew c. The head of Christ being filled with dew seemeth to meane his manifold troubles and calamities which he suffered for her sake which sufferings of his are of two sorts In himselfe in his people In his owne person what did he endure how hid he undergoe the contradictions of sinners while he was upon earth and at his death his head was not only filled with drops of dew but also with drops of blood besides the anguish of his Spirit by losing the sense of his fathers love And then what he suffers in his Members who are often Troubled on every side perplexed
into the depth of Gods secrets and counsells Hence Note That Christs eyes are pure cleare and comely His eyes are as a flame of fire Revel 1. 14. And as Lamps of fire Dan. 10. 6. That is his eyes are bright lightsome and piercing implying his omniscience whereby he is able to disperse all the darke clouds of sin and ignorance to cleare and enlighten all his Saints and he is able to pry into all the corners of mens hearts and discry the privie plots and contrivances of all his adversaries as in Jer. 16. 17. Prov. 15. 11. Job 34. 21 22. Heb. 4. 12. 13. And his eyes are not full of light but full of purity and cleannesse like Doves he is of more pure eyes then to behold iniquity Habuk. 1. 13. His eyes are also full of grace and mercy tendernesse and pity yea full of commiseration to all his Saints his eyes are alwayes upon them for good as in Deut. 11. 12. Psal 34. 15. The Spouse passeth from the commendations of his Eyes to his Cheeks VERS 12. His Cheeks are as a bed of spices as sweet flowers his Lips like Lillies dropping sweet smelling Myrrhe IN this Verse we have two parts commended 1. His Cheeks 2. His Lips His Cheeks are a bed of spices as sweet flowers Cheeks are the grace and beauty of the face they are here used to denote Christs presence and heavenly countenance which is sweet as spices and flowers The Cheeks are set forth by a double comparison 1. They are likened to a bed of Spice meaning a Garden bed wherein spice aromaticall is set The comedinesse of his Cheeks is set forth in the word Bed and the sweetnesse of them in the word Spice for beds set out Gardens and Spices we know smell well and are very fragrant She addeth And sweet flowers Sweet flowers or Growne plants so named of being growne great The word also may be Translated Towers which have their names of greatnesse If we should Expound the words then after the usuall signification we should say As the Towers of those which make sweet Ointments but we may more fitly take them to be growne Plants of those that deale with spices and sweet Ointments seing the proper signification of the word is of greatnesse By these Cheeks the comelinesse and grace of Christ is set forth Hence Observe That Christ is full of grace and comelinesse to all that behold him His Cheeks which is the grace of the face is for comelinesse like a Bed and for sweetnesse like Spice and Growne plants Christs comelinesse and gravity shines forth to all that behold him all his graces are sweet and his fight and countenance hath a transforming vertue it makes those that behold him to be like unto him while others behold his glory they are transformed into the same image of his glory from glory to glory by the spirit of the Lord 2 Cor. 3. 18. Thus much for the commendations of his Cheeks that of his Lips followeth His Lips are like Lillies dropping sweet smelling Myrrhe The Lillies are very glorious beautifull and faire to behold for that flower amongst others is of a goodly colour and faire to look upon This flower is commended in many places of this Song as whereunto the Spouse her selfe is compared in respect of her beauty Chap. 2. 2. And in the same Chapter vers 16. it 's attributed to Christ also See Chap. 4. 5. This flower is not onely beautifull but of a pleasant smell and of good and tall growth all which tendeth still to the expressing of the glory and beauty of Christ and to the sweet and pleasant smells that are to be found in him Now the Lillies are fragrant and sweet of themselves yet she addeth They drop pure Myrrhe Pure or passing Myrrhe such as will passe and is vendible among Merchants as in Vers 5. it 's meant the Ode of Myrrhe which is the sweetest of all Now the Lips here compared to Lillies and sweet Myrrhe we know are the instrument of speech and therefore this is to be referred unto the holy heavenly sweet and gracious doctrine of Christ Honey and Myrrhe that is grace love goodnesse and mercy did flow out of Christs mouth In this respect the Spouse said before that her lips did drop as the Honey-comb and now she saith that his lips doe drop pure Myrrhe Hence Observe That the gracious holy and heavenly doctrines that proceed from Christ are very sweet and savory The words which Christ spake when he was in the flesh are said to be gracious words Luke 4. 22. And in Psal 45. 3. Grace was powred out of his lips The sweetnesse of his words are here set out by the similitude of the pleasant Lillie and the sweet Oile of Myrrhe Such is the sweetnesse of the Gospell in the hearts of believers The word of God is full of sweetnesse and all manner of delight it rejoyceth the heart as the Prophet saith Psal 19. 6. spreading abroad the savour thereof even far and neer after the manner of the pleasant Lillies and most precious pure and sweet Myrrhe Christ saith That out of the abundance of the heart the mouth speaketh Now Christs heart being a treasure of good things the dropping of his lips must needs be sweet that utter and spread abroad those good things Christ speaks from the excellency of his Spirit and from hearty affections dyed in love his lips then must needs drop sweetnesse they must needs have a pleasant tast It followeth VERS 13. His Hands are as Gold Rings set with the Berrill his Belly is as bright Ivory overlaid with Saphires AS the Lips are the instruments of speech so are the hands for action Christ was not onely mighty in words but also in deeds before God and all the people Luke 24. 19. Therefore it is that Christs hands are likened to Gold rings or that his hands were adorned with Gold rings Now Rings were counted pretious in those dayes they were great Ornaments and deckings Isa 3. 21. Luke 15. 22. Neither doth she say simple rings but rings of Gold that is glorious and precious shining like gold And to expresse the glory of it more she addeth Set with the Berrill The Hebrew word Tharshish is a pretious stone spoken of Exod. 28. 20. It is something uncertaine what stone it was and therefore some render it by the word Chrisolite others turne it Berrill of the Sea The Chrisolite is reported of some to be a very rich precious stone that comes out of Ethiopia glistering as gold and that 't is of Sea-green colour The Berrill is reported to be another stone that groweth in India it selfe being as they suppose an Indian word and given by the people as a name to that stone Some write that this stone in former times was usually set in such Rings as Lovers did use to give one to another or in Marriage Rings because of the power that was thought to be in it to procure and continue love one
is all glorious and excellent Hence Observe That as Christ is lovely in all parts so he is lovely in his whole selfe There is not any thing in Christ but its lovely he is lovely in particular and he is lovely in generall he is lovely in all parts and altogether yea he is altogther lovely as if the Spouse should say what shall I say more of my beloved he is all over and altogether lovely Christ is lovely to God to Angels to Saints he is lovely as God and as Mediator being Prophet Priest and King in all offices and graces in all the operations of his Spirit he is the brightnesse of Gods glory the shining of Gods face he must needs then be most excellent most glorious Therefore if wee doe but take a view of all the high perfections and supereminent excellencies of Christ if wee doe anatomise him in every particular and particularise him in every excellency wee shall find him to be lovely in all parts to be altogether lovely to be wholly delectable Now the Spouse having thus described her beloved both in generall and particluar she concludeth with an exclamation This is my beloved and this is my friend O daughters of Jerusalem This being the close of her commendations of her beloved I shall not stand on it because wee had occasion to speake of the same termes before She saith This is my beloved viz. that I have described unto you O yee daughters of Jerusalem and this is my friend as if she should say he is such a one as I have painted out unto you in this excellent shew and beauty that yee may easily know him in and among others And this doubling of the words that are here used was not only profitable to expresse her earnest affection towards him but also to move them with whom she talked both to the loving and liking of him And by calling him her beloved and friend she meaneth that as Christ had discovered his affection to her so she retu 〈…〉 love for his love making him as it were her 〈◊〉 ling and best beloved on whom she could 〈…〉 heart and bestow all her affections and her 〈…〉 selfe upon Now in the Spouses thus ending 〈…〉 phatically with such an exclamation This is 〈…〉 c. she giveth us to understand that not being able by any figures phrases metaphors similitudes words or speech to describe him to the full she would in a word as it were shut up all that he himselfe within and without both generally and every part of him was altogether amiable and exceeding worthy to be affected both of her selfe and also of all those that either should heare of him or see him The Spouse having such a lover as this whom she hath described hath she not good cause to seeke after him yea to be sick of love for him This is my beloved c. Hence Observe That the Spouse is exceeding large in her affections in setting forth the high praises of her beloved The Spouse being entred in a commendation knows not how to make an end she begins in generall and from thence descends downe to particular parts and thinking not that enough she also concludeth with a generall commendation and at last shuts up all with a repetition of all againe saying This is my beloved and this is my friend O daughters of Jerusalem The Spouse is now setting forth the excellencies of her beloved and her tongue is as the pen of a ready writer her heart and affections are enlarged she is now dilating upon a copious Theam and therefore she cannot tell where to breake off or make an end The Spouse is willing to shew that there was some cause of her seeking and searching after her beloved and why she was sick of love it was for one that was most worthy most excellent This is my beloved and this is my friend c. But when wee shall see the successe of this excellent commendations of the Spouse concerning Christ it will appeare it 's not all in vaine for hereby she doth abundantly draw out the affections of the daughters of Jerusalem and therefore to whet their affections the more she shews what an excellent person Christ was in his Government counsells purity sweetnesse inward affections in all his wayes actions and administrations he was holy just and righteous c. This is my beloved and this is my friend O Daughters of Jerusalem The successe of this excellent discourse followeth in the next Verse VERS 16. Whither is thy beloved gone O thou fairest among women Whither is thy beloved turned aside that we may seeke him with thee THese Daughters hearing of such a high commendation of Christ from the Spouse of her beloved hearing of his riches and glory of his beauty excellency they are enflamed with desire to seek Christ also and this is the effect which her speech in commendations of Christ wrought The first question propounded by the Daughters of Jerusalem was before when they demanded What is thy beloved c. whereupon the Spouse describes him to be very excellent closing up her discourse with this exclamation This is my beloved and this is my friend c. Now here is a second question put by the Daughters of Jerusalem saying Whither is thy beloved gone At first they were ignorant what Christ is and here they enquire where Christ is and truely if people did know the worth and excellency of Christ they could not sit downe in quiet without him but would say Whither is he gone where might we seek him where might we find him Hence Observe That it is the knowledge of Christ makes men seeke and search after him See here after the Spouse had painted out her beloved to the Daughters of Jerusalem and had described his complexion members speech and other excellent vertues qualities and graces in him that if they had but either seene him or heard him speake they might have knowne him the effect whereof is here seene in their hearts namely it so enflamed them with an earnest love towards him that presently they will be companions with her in seeking of him Now then what a worthy thing is it to open the riches and spread the glory of Christ before men for hereby they may draw men to know and to seeke Christ Here the Ministers of the Gospell may learne what their chiefe duty is and what is their work but chiefly to draw men to love and seek after Christ O then display all the riches and treasures of Christs grace and that splendent shining glory of his that men may be allured and drawne to Christ Who will seek after that which he knows not off and who will not seek after a precious Jewell Then tell where this Jewell this Pearle this treasure is that so men may seeke and search and become Merchants for to adventure all for Jesus Christ Whither is thy beloved gone c. The Daughters doe not now enquire what he is for by
words declare how much Christ is ravished and lifted up with joy and gladnesse with her looks The Spouse had twice before declared that she was as it were sick and faint through love as in Chap. 2. 5. Also Chap. 5. 7. So Christ declareth the same strength and power of love to be in him toward her that so she might know there was no love lost and therefore he useth another speech but to the same effect when he saith that she had pluckt away his heart with one of her eyes Chap. 4. 9. That is she with the beauty simplicity and chastity of her eyes had even won his heart it expresseth a vehement affection of love towards her Even so in this place the beauty of her eyes doth affect him in a wonderfull manner Hence Observe That the beauty of the Spouse is exceeding great in Christs eyes Here he doth very highly commend the glorious beauty of the eye of faith and that in such a kind of speech that doth in the highest sort that can be expresse how much the beauty of her eyes doth delight him for even as she said before she was sick of love so he saith here that he is as it were overcome with love Faith is the eye of the soul and how excellent is the beauty thereof in the eyes of the Lord yea it doth as it were ravish and overcome him with the sight thereof Thus much for the commendations of her Eyes That of her Haire followeth Thy haire is as a flock of Goats that appeare from Gilead The Haire of the Spouse in a spirituall way may be meant of the multitude of believers or the abundance of graces bestowed upon the Church But rather by the commendations of her haire is meant that her thoughts counsells purposes c. are orderly composed by the Lord whereby they are like the Haire of Goats But having spoken largely of these words in Chap. 4. 1. I shall passe them by here It followeth VERS 3. Thy Teeth are as a flock of Sheep which goe up from the washing whereof every one beareth Twins and there is none barren among them THe spirituall Teeth of the Spouse wherewith she eateth the spirituall dainties and is nourished with the food towit the word of Christ are as a flock of Sheep which goe up from the washing that is white pure and cleane All which bring Twins that is they are all even and equall in bignes as commonly Twins are And there is none barren among them He meaneth that they were all full and none wanting for as Teeth answering evenly one to another as in respect of the upper and nether jaw is comely when one tooth standeth not farther out then another but are all of an equall height or evennesse it is sometimes a beauty to the Countenance so it was with the Spouse But I shall not enlarge my selfe on this because it is Expounded before in Chap. 4. 2. where Christ speaketh the same things of the Spouse He proceedeth from the commendations of the Teeth to the Temples VERS 4. As a piece of Pomegranate are thy Temples within thy locks THy Temples towit of thy head betweene thy locks he speaketh of the Spouse according to the manner of women who were wont to weare their locks out yet so that their Temples notwithstanding the same and the beauty thereof might be seene And these are said to be like a piece of Pomegranate that is of a ruddy and beautifull colour Now under this similitude is set forth the modesty shamefastnesse and chastity of the Spouse This also hath been Expounded before in Chap. 4. 3. but we must know this is no vaine or idle repetition but as having regard to the Spouse and that in a double consideration The first is to shew her that notwithstanding her offence he loveth her still as before which also causeth him to use the same words here as before Secondly because he knew how hard a thing it was for the Spouse to beleive and therefore for the strengthning of her weaknesse she doubleth the words by way of repetition Thus much for Christs commending his Spouse for her beauty Now he proceedeth to commend her by comparing her with others in the next verse VERS 5. There are threescore Queens and four score Concubines and Virgins without number IN these words we have a more ample declaration of the glorious beauty and rich deckings of the Spouse and that not onely in respect of her self but in comparison above all others Those to whom she is compared are 1. Queens 60. 2. Concubines 80. 3. Virgines without number This declaration of the Churches beauty by way of comparison is least she might seem to be disquieted in her mind doubting that she is not in such speciall favour with Christ as he hath profest unto her because there are a multitude of other assemblies in the world which by their outward flourishing estate freedom from all such terrors both outward and inward seem to be respected above her may seem in comparison of them to be lesse beautiful His answer is for her better satisfaction that there are indeed so many Queens Concubines Damsels yet she alone is acceptable unto him he regardeth not them nor their beauty but the Spouse is that onely one that is gracious in his sight she is his Dove and chast Spouse she is his Vndefiled being cleansed and washed There are three score Queens c. We may understand these words affirmatively They are sixty or by supposition Be there sixty Queenes that is though there were sixty Queenes and eighty Concubines c. yet my Dove is but one as it followeth And for the numbers threescore and fourescore it is not certaine whether the allusion be to Solomons wives and concubines which he tooke at first before he increased them to seven hundred wives and three hundred concubines as in 1 Kings 11. 3. as wee heard in Chap. 3. 7. where mention was made of threescore mighty men of Israel that stand about Solomons bed Or rather whither a certaine number be not put for an uncertain meaning many Queenes more concubines and innumerable Demosels as seven Shepheards and eight Princes in Mic. 5. 5. So six and seaven troubles in Job 5. 19. signifie many and no definite number Queens were such as were the chiefe wives of Princes which they tooke into fellowship by solemne stip lation and with consent and solemne rejoycing of friends these bring dowries to their Husbands and are such as have the government of the house with their husbands and the like Concubines were secondary wives taken for propagation of Children but they bare no rule in the familie as wives neither had their Children such right to inherit as the others had but were sent away with gifts as is apparent by Abrahams practise Gen. 25. 5. 6. The Hebrew word pilegesh whereof the Greek Palakis and Latine pellex is borrowed which we call a Concubine signifieth a halfe wife or
the Pomegranate Tree if they were but budding forth as it were I went downe into the Garden of Nuts Christ maketh mention of going downe unto her he speaketh of a time past even that time which is mentioned in the former Chapter when he found her a sleep The Spouse is called a Garden I went downe to the Garden And here it is Translated The Garden of Nuts being generally so taken by the Hebrew Rabbies The word Egoz is not found in all the Scripture but in this place We may take it for those aromaticall Trees and fruits such as Christs Gardens are planted with Chap. 4. 12 13. and so it 's to be understood of that fruit which we call Nutmegs and the like Or we may take the words thus I came downe to the faire dressed Garden For Egoz which is taken to be the Nut may be derived of Gazaz which signifieth to cut or sheare And so it seemeth most fit to take it thus and it rather standeth both with the etimology of the Hebrew word and also most agreeable to the circumstance of the place because afterwards he mentioneth Vines Pomegranates and such like with which men are wont to plant their Gardens and not so commonly with Nut Trees which are not so much of account and estimation And so I say we may take it I went downe into the dressed Garden for by this speech may be understood all the cost and labour which the Lord bestowed upon his Vineyard by planting watering dressing and bestowing all manner of labour and cost upon it that it might be fruitfull In this the Lord shewed that he did not out of loathsomnesse and wrath desert from his Spouse but rather of a very earnest desire that he had to finish the heavenly marriage betweene them and therefore he comes down to make her as a well-dressed Garden Hence Observe That Christ doth not withdraw from his Spouse in everlasting displeasure but rather to manifest his everlasting love unto her Hence it is that Christ saith here I am come downe into my Garden he speaketh according to the manner of men who in the Summer time come to see their workes thrive and prosper so that it is as much as if Christ had said Thou shouldst not have been dismaid O my Spouse that I departed from thee for therein I deale but with thee as good Gardeners and Vine-dressers deale with Orchards gardens and vineyards who comming perhaps before the time of fruit to looke for fruit and finding none depart not for ever but till another convenient season when they may receive fruit So that Christ will not lose his lalabour and cost bestowed upon his Spouse owners of their gardens and orchards but he will come expecting fruit and making fruitfull as the following words doe farther hold forth where wee have the end of Christs going downe to his garden to wit To see the fruits of the valley and to see whether the Vine flourished and Pomegranates budded To see the fruits of the valley c. there had been much bestowed upon the Spouse to make her fruitfull and now Christ takes a view of her fruitfulnesse to see whether shew answered the labour and cost he did bestow upon her Fruits here properly meane the greene or first ripe fruits such as are come to maturitie at the beginning of the yeare or spring time so that after the cold stormie winter of darknesse ignorance and tribulation comes the chearefull Spring of grace and glorie in the Church But it is added The fruits of the valley The Hebrew word here translated valley signifieth a River or Brooke and a Valley also through which a River or Brooke did or might runne because men commonly plant there as in a place they take to be most plentifull and fruitfull so that the Church is scituate low as in a valley or streams where pools and streams of water are to make them fruitfull It was the custome of men in the hot easterne Countries to plant gardens and Orchards neere streames and pooles of water as wee may see in Eccles 2. 6. And Ezek. 31. 45. It followeth To see whether the Vine flourished and the Pomegranates budded Those that plant Vineyards and Orchards c. they doe not only looke to see the growth of their grafts and plants but also their fruits whether they were then ripe so he speaking after the manner of men did wait whether his Spouse were glorious in fruitfulnesse whereof he had forerunning signes even as the flourishing of the Vine and budding of the Pomegranates were tokens of the winter past and the Summer comming on which order Christ observeth Mat. 24. 32. So the whole sum of this verse is thus much that Christ visited his Church to this end to make her fruitfull and then comes expecting of fruit from her even fruits of union and communion Hence note First That Christ useth all meanes to make his Church a fruitfull Spouse For he doth visit her and plants her in the valley to wit in the midst of streames of living water Secondly note When Christ hath used meanes to make his Spouse fruitfull he expects fruit from her He come to his Spouse and doth observe the time even the time of springing when the Plants and Trees sprout and bud and their fruits begin to appeare for both the observations see Isa 5. 1 2 3. But notwithstanding Christ did thus expect fruit from his Spouse yet sometimes she is faulty and doth not answer Christs expectation and Christ seemes to tell the Spouse that by reason of her former sleepie condition there was no such flourishing of the plants as ought to have been as appeareth by the next verse VERS 9 Or ever I was aware my soule made me like the Chariots of Amminadab WEE may take these words to be the continued speech of Christ or as some thinke to be spoken of the Spouse If wee take them for the words of Christ the sense wil be thus Or ever I was aware or I knew not or wee may reade When I perceived not these things viz. the Vine to flourish and the Pomegranate to bud c. when I perceived not such a flourishing of plants as ought to have been then Christ puts in his helping hand as in the following words My soule made me like the Chariots of Amminadab My soule made me or my soule put me that is my loving affection and tender heart put me upon some meanes to help my people This manner of speech noteth an earnest desire and strong affections as my soule loveth Chap. 1. 7. and my soule hateth Isa 1. 14. My soule is joyful Isa 61. 10. And the like Christ hereby declareth with what earnest affections he was stirred up to awake and help his Spouse he doth not love to see her in a darke low condition but makes hast to comfort her which is expressed by the following metaphors My soule made me like the Chariots c. Made me like or set me upon
Chariots that is yeilded me good and sure meanes to be carryed and borne up The peoples conversion unto Christ is called a bringing of them Vpon horses and Chariots for an offering unto the Lord Isa 66. 20. So that Christ is as Chariots to his people to help and sustaine them by his Spirit Chariots were used in warres Joshua 11. 4. and when God threatneth venegeance unto the wicked he saith he will come with his Chariots like a whrile-wind to render his anger c. And the Propets of old were called the horsemen and Chariots of Israel 2 King 2. 12. All which notes that they were for strength and support by these Christ is here said to carrie sustaine and succour his people Neither doth this only note the meanes of Christs comming to help his Spouse but in the following words the speed that he made The Chariots of Amminadab The Hebrew Amminadab signifieth my willing people or my princely and noble people that is As they that be my bounteous noble and free hearted people do the things that they doe cheerefully and therefore with the more expedition and speed then others so I came cheerefully and with a ready mind after I had once resolved upon the matter to see and comfort my Spouse Thus Christs people are said to be a willing people in the day of his power Psal 110. 3. that is they are sustained with a free or princely spirit The verse being opened let us observe hence First That Christ absenteth himselfe from his Spouse no longer then it shall be for her good For here he saith When I perceived not those things to wit the Vines to flourish c. My soule set me c. I was restlesse untill I came to visit my Spouse It is with Christ as it was with Joseph who though he refrained for a while from his Brethren yet he could not long conceale but he must disclose himself unto them so though Christ doth somtime seem to withdraw from his people for a while and that for their good yet he absents himself no longer then needs he must and after returnes with lager manifestations of his love and favour then before he shewed Secondly Observe When Christ comes to raise his people out of a low and darke condition he comes with power strength and speed My soule made me like the Chariots c. Chariots are for strength and speed Christ comes to comfort and support as with Chariots Thirdly Christs people are a bounteous noble willing and free hearted people These are they that follow the Lamb and serve the Lord freely and willingly and not of necessitie and constraint so it s said of Christs Subjects in Psal 110. 3. his people shal be willing in the day of his power then there needs no coaction or compulsion used to draw them to the obedience of Christ but they are drawne by the Scepter of his Spirit swaying their hearts by the sweet drawing of his Spirit and grace It followeth as before Christ had declared his purpose and resolution of his returning to the Church to comfort her and support her so now he sheweth what he spake when he came to her in the next verse VERS 10. Returne returne O Shulamite returne returne that wee may looke upon thee what will yee seem the Shulamite as it were the company of two Armies IN the former verse Christ declared his earnest affection and willingnesse to visit and comfort his people which thing is made more manifest here in this verse by the description he maketh of his recalling her and of the effects following Christs recalling of the Spouse is declared 1. By the manner 2. By the matter In the manner we may note First The earnest affections of Christ in that he doubleth his expression saying returne returne c. and this doubled twice to shew the earnestnesse and certainty of his desire Secondly By the Epithite Christ is pleased to give his Spouse calling her Shulamite which is from her peace and perfection As for the matter it is that the Spouse should returne to her former feeling and comfort in Christ and this is declared by the end to wit That we may look upon thee that Christ his friends may behold the beautie and glorie of the Spouse Lastly The effect of all is this that Christ and his friends doe admire her glorie which admiration is expressed by a question and an answer The Question is What shall wee see in the Shulamite The answer is as it were the company of two Armies Returne returne c. These are the words of Christ unto his Spouse who in seeking of him had as one would say gone beyond him And this calling of her back againe is expressed unto us under the similitude of an earthly man who as it were a farre off calleth and shouteth even as loud as he can by words and speech to bring back such as wander out of the right way hereby is signified the earnestnesse of Christ to call home his Spouse unto himselfe Hence Observe First That Christs voice is an effectuall meanes to convert us unto himselfe Christs voice speakes spirit and life to the hearers for his words are spirit and life And therefore Christ himselfe saith in Joh. 5. 25 28. That the houre was comming and then was when the dead shall heare the voice of the Sonne of God and they that heare shall live and they that are in the graves of sin ignorance earth and flesh shall heare his voice and come forth c. Secondly Observe When Christ calls any by his voice to returne unto him he cals earnestly and effectually When Christ commeth and calleth at the doores of our hearts he will take no deniall he will not be put off with any delayes or denials whatsoever but makes his voice to be heard and cals aloud untill we heare and returne unto him Here he doth as it were double and treble his speech by repeating the word returne foure times Now followeth the title he giveth the Spouse O. Shulamite Under this title he declareth the peace and perfection of the Spouse as Solomon which in Hebrew Shelomoh had his name of peace because he was a figure of Christ the Prince of peace and Jerusalem was also called Shalem or Salem Psal 76. 3. which signifieth peace Heb. 7. 2. So here the Spouse called upon to returne is named shulamite or Shulamitesse of her peace with God in Christ Now because this hath some reference to Jerusalem some doe apply this to the calling of the Jews as it 's foretold Rom. 11. 25. But wee may apply it to the new Jerusalem the generall assembly and Church of the first borne And then it notes the peace and perfections of the Spouse Hence observe That the Saints are perfect in peace and union with Christ Christ hath raised his Saints by the lively quickning voice of his spirit and hath made them sit together with himselfe in heavenly places Ephes 3. 6. And the
Saints are said to be compleat in Christ Col. 2. 10. And to be compleate in the will of God Col. 4. 12. Againe Secondly Observe That Christ useth all manner of sweet and loving speeches to perswade his Spouse to returne unto him Here he saith O my Shulamite or my perfect one for all which see before in Chap. 5. 1. where he saith my love my dove my undefiled c. Thus much for the manner of Christ's speech Now for the matter of it that she might returne to feele her former comfort which is declared by the end to wit That we may looke upon thee That we may looke upon thee or let us see or view thee this meaneth a looking on with delight and joy Now Christ speaketh this in his owne name and the name of his friends whom he mentioned before vers 9 for he is desirous that they also with himselfe may be partakers of the beauty and glory of the Spouse this being also spoken according to earthly customes for as the Bridegroome hath his friends whom he would make partakers of the glory of his Bride so the Bride hath hers whom she would be glad to have beholders of her excellency and glory likewise The friends of the Bride are her fellow-members whom she would make partakers with her selfe to behold the majesty and glory of Christ her head The Bridegroomes friends may be said to be the same whom he would have to behold the glory riches and inward beauty of his Spouse Thus the faithfull are called the friends of Christ in John 15. 15. Hence Observe That Christ delighteth that himselfe and his friends should behold the excellency riches and beauty of his Saints Returne that we may behold thee that we may see thy inward beauty and glory It is sin that obscureth the Saints but it is the riches of grace and glory that Christ delighteth to see in his Saints The end of all this followeth towit the admiring of the Churches glory What shall we see in the Shulamite As it were the company of two Armies Christ turneth his speech to his friends by asking of this question What shall we see c. or would you looke c. This question is onely to stir up attention and affection in the hearers that they might be witnesses of the Churches glory This is exprest by way of demand the answer is made by Christ himself As it were the company of two Armies As the company or as the dance that is a company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chorus dances or Flutes sometime it signifies the company it selfe of Dancers of dancers that leap and dance for joy It is said concerning the peoples spirituall deliverance O Virgine of Israel c. thou shalt goe forth in the dance of them that make merry then shall the Virgines rejoyce in a dance Jer. 31. 4. 13. So it notes joy and rejoycing like the company or dance of two Armies Of two Armies The Hebrew Mahanaim signifieth the company of two Armies or two Camps that meet When Jacob met Laban Genes 32. 1 2. the Angells of God met him and when Jacob saw them he said This is the Lords Host and called the place Mahanaim Unto this joyfull meeting of these two Armies of Jacob doth Christ liken his Spouse unto Hence Note That the meeting of Christ and his Saints is a joyfull meeting It 's like the meeting of Jacob and his Army of Angells The Spouse is set forth by an excellent order like a company of Armies pitching their Tents The comming in of the Saints unto Christ is like a troup of dancers like unto that number and with the same joy wherein the people returning to David did receive him with great joy and comfort as he did comfortably entertaine them and all this was done at Mahanaim as appeareth 2 Sam. 19. And thus Christ comforteth his Spouse and rejoyceth himselfe by beholding of her holinesse and glory here is a most joyfull meeting a glorious sight Thus endeth the sixth Chapter Canticles Chap. 7. Vers 1 2 3 4 5 c. How beautifull are thy goings with Shoes O Princes Daughter The joynts of thy Thighs are like Jewells the worke of the hanas of a cunning Work-man Thy Navell is like around Goblet which wanteth not liquor thy Belly is like an heap of Wheat set about with Lillies Thy two Breasts are like two young Roes that are Twins Thy Neck is a Tower of Ivory thine eyes like the Fish-pools in Heshbon by the gate of Bath-rabbim Thy Nose is as the Tower of Lebanon which looketh toward Damascus Thine head upon thee is like Carmel and the haire of thy head like purple The King is held in the Galleries c. HERE' 's another commendation of the Spouse by her severall parts If it be demanded why it is so seing there is no new thing fallen out between the former commendation and this The answer is this here is a new occasion notwithstanding of praising the Spouse for the former was to comfort her and to raise her up after her affliction and sorrow by assuring her that she was even as precious and beautifull in his eyes as she was before her unkind dealing And now having in a short digression answered all the doubts that the Spouse might make shewing that his withdrawing himselfe was for her good even to call her to a more neer communion with himselfe And now this commendations which is from the feet to the head sheweth how comely and delectable she was in her returning unto him so that here is declared the judgement that Christ still retaineth of his Spouse by prosecuting the commendation of her in the rest of her members to wit Her Feet her Thighs her Navell her Belly her Breasts her Neck her Eyes her Head her Stature her Mouth and now her heart is setled and established she resteth secured that Christ and she shall never be separated that she shall never fall from grace neither will her beloved fall from his love The particular members of the Spouse are here described in another order then before in Chap. 4. and Chap. 6. for there the commendations began at her head and so descended to her lower parts even to her feet but here it begins at her feet and to other parts upward unto her head Some thinke this description was made by the friends of the Spouse spoken of in the former Chapter because Christ is spoken of as another or third person as in Vers 5. 9. but we may take it for the continued speech of Christ making an end of the commendations that he began in the former Chapter Let us come to the particulars themselves How beautifull are thy feet with Shoes O Princes Daughter The Shulamite or Spouse of Christ is here admired for her beauty and Ornaments that her beloved hath furnished her withall and it 's expressed thus How beautifull are thy feet c. The feet are the instruments of walking too and fro
Children The Shulamite or Spouse of Christ is first commended by being likened to a woman with child travelling with and bringing forth Children And secondly nursing them with the Breasts of her consolation as 't is said Isa 66. 11. First it 's said Thy Navell is like a round Goblet c. The Navell is that by which the Child is nourished in the womb and this is set forth by the forme of a round Goblet or cup of roundnesse that is very comely and beautifull to the shew as we see Globe Glasses or standing cups are that be made after that fashion It 's added Which wanteth not liquor This shews the cup to be plentifull that is full to the top and overflowing as David speaks Psal 23. 5. Or we may read the words thus Let not the liquor faile as though in earnest affection of desire there were a wishing for a constant and full supply of grace towit that the womb of the Spouse compared to a round cup might never decay or be consumed but rather that it might be like the Widows pitener of Oile mentioned 1 Kings 4. 2. The word translated liquor signifies mixture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mixtio commixtio complexio Temperamentum vinum aqua mixtum ita ut duae sint partes aquae una vini tantum verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misceretemperare is liquor mixed and so made fit for nourishment for in the hot easterne Countrie they used to mixe their wine sometimes with water and sometimes with milke to allay the heat thereof so wisdome is said to mingle her wine Prov. 9. 2. And in Chap. 5. 1. Christ dranke his wine with his milke And there is mention made of spiced wine Chap. 8. 2. that is mingled with spice to make it the more refreshing comfortable The Navel therefore not wanting mixture denotes the abundance of supply of spirituall nourishment in his Spouse for the cherishing of her young ones she is not destitute of food c. Hence Observe That the Spouse is supplyed with abundance of divine grace to nourish and cherish her owne Children The Lord by his Spirit and graces doth furnish the Spouse to feed and refresh her owne Members She hath wherewithall to nourish them as it were in the wombe and also strength to bring them forth Hence it is that the Apostle in preaching the Gospel is likened to a Father that begetteth as in 1 Cor. 4. 15. For though you have ten thousand instructers in Christ saith he yet have yee not many Fathers for in Christ Jesus I have begotten you through the Gospell And sometime he is likened to a Mother where he saith My little Children of whom I travell in birth untill Christ be formed in you Gal. 4. 19. As if the Apostle had said ye are my children whom with much paine and travel I formerly brought forth to Christ but you have corrupted your selves againe and fallen from your former profession and therefore now I travell with you again till Christ be againe formed in you and you receive the right shape of Christians And againe sometimes the Apostle is compared to a Nurse that cherisheth her Children when he saith Wee were gentle among you even as a Nurse cherisheth her Children 1 Thes 2. 7. that is wee were tenderly affected as a Nurse that beareth with a froward Child and patiently taketh all paines with it as if she were the mother By all this wee see that the Lord makes his Spouse as a Mother or a tender Nurse unto whom he communicateh all good things for the nourishment and refreshings of the Saints It followeth Thy belly is like an heap of wheate set about with Lilies The fruitfullnesse of the Spouse is resembled by an heap of wheate and her pleasant sweetnesse is resembled by the Lilies A farther supply growth in grace is here noted by likning the belly of the Spouse to a heap of wheat for in the harvest they gathered their Corne together into heapes Ruth 3. 7. Mich. 4. 12. 13. now her belly likened to such a heape of wheate denotes the spirituall harvest being come she was ready to bring forth abundance of fruit having great store of good issue like a wheat heap her belly is farther praised in that it s said it was Set about with Lilies In Judea their corne flooers were in open fields and therefore were hedged about for defence so the belly of the Spouse being big and ready to bring forth fruit is beset with sweet and comfortable Lilies for the encrease of her comfort and joy so that the Spouse is as it were invironed about with grace and protection Hence note That the Spouse hath not only the juice of grace abundantly to nourish her Children but is becompassed with sweet mercies and comforts It is said that the Harlots way is hedged with thornes Hos 2. 5. but the Spouse is beset with sweet Lilies God doth comfort and protect his Spouse with love sweetnesse and mercy It followeth VERS 3. Thy two Breasts are like two young Roes that are twins THis is a farther commendations of the Spouse her breasts are set forth to be fresh and lusty whose milke is not consumed with age or yeares for they are said to be like the twins of a Roe-buck that is they are equals even one of them is not greater then the other Equallitie in womens Breasts make much for the beautie of them These Breasts of the Spouse are such as minister sweet consolations and refreshings to such as are Babes in Christ who suck the sincere milke of the word as it is in 1 Pet. 2. 2. So the Children of the Church are said To suck and be satisfied with the breasts of her consolations and that they may milke out and be delighted with the abundance of her glorie Isa 66. 11. See the words of this verse also expounded before in Chap. 4. 5. where the words and also the sense are the same as here in this resemblance wherefore I shall passe to that which follows VERS 4. Thy neck is as a Tower of Ivory thine eyes like the fish-pools in Heshbon by the gate of Bath-rabbim thy nose is as the Tower of Lebanon which looketh toward Damascus IN this verse there is commended three several parts of the Spouse viz. her necke her eyes her nose Thy neck is as a Tower of Ivory This comparison doth not much differ from that former where he saith Thy neck is as the Tower of David built for an armorie saving that there he respecteth strength and force making mention of the sheilds of mighty men but here by saying it was of Ivory he meaneth that it was white and pure as being made of pure matter and of a cleare colour the Ivory being of a cleareare white The neck being compared to a Tower is meant streight and upright and as it was commended before for strength so here for beautie So then wee may understand by this comparison of the Shulamitesse
and in this affection most tenderly love me It is as if the Spouse had said there is a mutuall love between us as I love him so he loveth me as I belong to him so he belongs to me his love is the ground of mine and my love to him is the effect of his love Hence Note That the manifestation of Christs love to us is the cause of our love unto him His love is as the cause preceding and our love as the effect following after Thus the Apostle John testifieth saying We love him because he first loved us The Spouse declareth the same here the summe of her speech being thus much in effect seing my beloved hath set his affections so upon me freely loved me when I was lost and an enemy to him as in Rom. 5. when dead in sin Ephes 2. when I was altogether abominable Rom. 3. yea that his affection was towards me so as that he hath called me into the neerest fellowship with himselfe and doth sweetly imbrace me not withstanding all my fleshly actings is there not cause why I should be his Such abundant love doth cause love againe As the desire of a woman is towards her husband and the desire of a man towards his wife so Christs love and affection is towards his Spouse her desire is also towards him If the Spouse first apprehend the love and affection of Christ this love of Christ as the Apostle speaketh will constraine the Spouse to love Christ againe And now behold how forward and ready the Bride is to draw neer to Christ and to have the day of the marriage approach She is not the woman that she was before in the fifth Chapter where she made excuses and would not arise to open to Christ for now she calleth unto him to come to her and to walk with her as in the next verse VERS 11. Come my beloved let us goe forth into the field let us lodge in the Villages THe Lord had promised in the former Verses that he would goe up into the Palm-tree and take hold of her boughs he would dresse and prune his Church and she thereupon should become most flourishing fruitfull and delectable unto this here the Spouse offereth her service The Spouse doth not name the Palm-tree but Cypres trees and Vines but the matter is all one seing the Church is resembled by the one as well as by the other Then thus it is the Lord promiseth to draw neer his Spouse and to dresse and trim her and she offereth her selfe most cheerfully thereunto He will bestow his rich grace and presence upon her and she is brought to be on a flame of thirsting and desiring after the same Come my beloved These are words of exhortation and provoking as it were taken also from the love of the Spouse towards Christ more effectually to perswade the thing she desireth because men willingly commit themselves to the company and easily yeild to the requests of such as they take to be their best friends hence she useth this kind of exhortation or invitation Come my Beloved Let us goe forth into the fields Into the fields or into the Countrey a place of corne Vines fig-trees Pomegranate trees c. as Joel 11. 12. The Spouse speaketh this after the manner of men inhabiting Cities and having their farme-houses abroad in the Country whither they may walke for recreation and to see how forward the Spring is and whither the time of Summer or Harvest doe draw nigh but all this must be understood spiritually and mystically as if the Spouse should say I beseech thee doe not alone and by thy selfe walk out into the field and retire thy selfe but let us both walke together and be retired from the trouble and distraction of this world and flesh and walke into the field of sweet meditation and heavenly delight She addeth Let us lodge in the Villages This part of the verse is diversly read by reason of the diverse significations of the words used therein as the word turned lodge signifies also to remaine or continue also the word Cepharim doth not only signifie villages but Cypresse-trees So that the word is used in Scripture to signifie villages and also the Cypres The Greek turneth it by villages such common villages are distinguished from such Townes or Cities as are fenced in 1 Sam. 618. Now in this that the Spouse doth desire to goe with Christ and to lodg with him the fields in and villages doth note unto us that the Spouse is drawne off from all fleshly delight and from sheltering her selfe in any outward glorie or strength Hence note That the soule brought up to live in the light of God and in neere fellowship of Christ is taken off from the continuance or trusting in any outward glorie The Spouse desires not to goe with Christ into the fenced Cities and places of worldly delight and pleasure but into the Villages and fields and to lodge among the Cypres-trees that she may rise up early to goe to the Vines She is now wrapt and overcome with the desire and love of heavenly things that her minde and affections are carryed out of the world she will now lodge in a continuall meditation and delight of divine things yea she will dayly raise up her selfe to behold the fruit that doth spring from them The case is altered with the Spouse now from what it was when she was asleep in fleshly security and was loath to be raised up even when the flesh had so much prevailed upon her then these things of Christ these holy breathings out after him seemed to lie buried but now when the Spirit quickneth and raiseth her herheart is drawn off from fleshly glorie and prosperity and she desireth to lodge continurlly with Christ in the large field of heavenly delights Now the Spouse is sweetly imbracing of spirituall and heavenly things now she can stay among those heavenly joyes and comforts of her beloved And now behold how the Spouse doth proceed in this matter VERS 12. Let us goe up early to the Vineyards let us see if the Vine flourish whither the tender grape appeare and the Pomegranates bud forth there I will give thee my loves IN this verse the Spouse declareth what the benefit she and her beloved shall get by remaining or lodging all night in the Country Villages or amongst the sweet Cypres trees out of the Citie namely that they shall be ready early to make triall of that that they come and looke for Let us goe earely to the Vineyards saith the Spouse let us see whether the Vine flourish that is what appearings or likelyhood there is of the approaching of the time of marriage or of a neerer communion and fellowship with her beloved she addeth Whither the tender or small grape appeare Wee may reade the words thus whither the first small grape open it selfe The first grape is that which is first in sprouting and by opening it selfe is meant its appearance
whereby it hath declared it self unto men that it is now become a grape and groweth which at the first appearing of it or as it were in bud can hardly be discerned It followeth Whither the Pomegranates flourish The nature and use of the Pomegranate hath been spoken of in Chap. 4. 13. the budding of this fruit whereof also there was good store in those Countries was a signe of the Spring time and the flourishing thereof as it were of the Summer at hand by all these similitudes and comparisons the Spouse declareth what the fruits of Christs presence will be that there will be nothing but fruitfullnesse and flourishing when Christ shall draw neere Christ comes not empty to his Spouse but he brings abundance of grace and sweetnesse with him Hence Observe That when Christ fils any soule with a divine presence there is a great flourishing and springing forth of all divine grace and glorie To this purpose is that in the Prophet Isa 27. 3. 6. where it is said He causeth them that come of Jacob to take root Israel shall blossome and bud and fill the face of the world with fruit And againe it 's said in Isa 56. 9. And I will bring forth saith the Lord a seed of Jacob and out of Judah an inheritor of my mountaines and mine elect shall inherit it and my servants shall dwell there And in Ezek. 20. 40. 41. There shall the house of Israel all of them in the Land serve me there will I accept them and there will I require your offerings and the first fruits of your oblations with all your holy things I will accept you with your sweet savour c. by all these similitudes the excellency beautie sweetnesse and glorie of the Spouse is set forth and that shee shall flourish by vertue of the divine presence of God and fellowship with Christ This is further expressed in the last clause of the verse There will I give thee my loves This is the returne that the Spouse makes to her beloved namely that shee will returne Christs loves upon him againe that is shee will manifest and make an open declaration of her unfeigned affection towards him And she speaketh of loves in the plurall number thereby to set out both the excellency of the same and also the abundance and plenty thereof When the soule comes to be united to Christ it is as it were swallowed up of love and doth make evident manifestations thereof Hence Observe That the Saints doe manifest most love to Christ when he is manifesting most of himselfe in them When the Spouse is made as a fruitfull field as a flourishing Vine and Pomegranate then shee gives Christ her love then her heart is full of divine love and she will let out the whole streame of her sweet affections towards Christ In the next verse she mentioneth her fruits and that she reserveth them wholly to Christ her welbeloved VERS 13. The mandrakes gave a swell and at our gates are all manner of pleasant fruits new and old which I have laid up for thee my beloved THese are most commendable things that the Spouse speaketh of First That she doth so flourish and abound in sweet things which are all the sweet fruits of the Spirit Secondly That shee keepeth them only for the Lord for the true Spouse is chast and faithfull unto Christ Hence she saith My love I have kept them for thee Before wee speake any thing of the sense of this verse wee will a little looke upon the words The Hebrew Dudaim is here turned Mandrakes which is not used in all the old Testament but only in this place and Gen. 30. 14 15. in which almost all Interpretours both Jewes and Christians doe turne it Mandrakes these Mandrakes have allusion in name to Dodim loves forementioned and Dod that is beloved as she after calleth Christ Some take the word more generally for all amiable flowers such as be faire and lovely for the Spouse is as a garden of sweet flowers Mandrakes grew in the field and were found in the dayes of wheat Harvest as in Gen. 30. 14. c. It appeares by Rachels desire of them and by the smell here they are said to give that they were lovely and pleasant these lovely flowers yeilding a savour sheweth that the Spouse had sweet things to smell unto for the entertainement of her beloved These Mandrakes are said to give a smell or sweet odour At our gates are all manner of sweet fruits The word signifieth precious things And by the gates or doores which seemeth to be opposed unto the fields where Mandrakes grew signifieth that both at whom and abroad neere and farre the fame and odour of the Saints spread it selfe or by the gates wee may understand it as an allusion unto customes and orders observed on marriage dayes men being wont to strow their houses doores yea and streets and all with sweet smelling herbes New and old There is great store and plenty of them for this is an usuall thing by these termes to expresse abundance see the phrase in Matth. 13. 52. where the Kingdome of heaven is like the housholder which bringeth out of his treasurie things new and old New and old signifieth variety and plenty Leviticus 26. 10. And old fruits are often times better then new as Luke 5. 39. It s added Which I have laid up for thee O beloved The Spouse declareth that these things are for to welcome her beloved she desires that Christ may take pleasure and delight in them she willingly offereth them all for his entertainment Now from this verse thus opened Observe First That the Spouse is as a garden full of sweete flowers She is the Lords garden the Lords field where all kinde of divine and heavenly flowers grow where is varietie and abundance of all sweetnesse and fragrancie she is an Orchard of Pomegranates Camphire and Spiknard with the Trees of frankincense myrrhe and aloes with all the spices the sweet Vine is in her and the Mandrakes of a goodly smell with pleasant fruits new and old namely all the sweet incomes of spirit and life from Christ all the sweet refreshing delights of the Spirit Observe Secondly That the Spouse doth entertaine Christ with all her sweetnesse These are things saith she that I have kept for my beloved The Spouse honoureth Christ with all her sweet pleasant fruits As the favour love and goodnesse of God is great which he hath layed up for those that feare him Psal 31. 20. so all the goodnes and fruits of spirit and grace that flow from them are unto his honour and prayse consecrated unto his use and service thus saith the Apostle for of him and through him and for him are all things to him be glorie for ever Rom. 11. 36. Israel is holinesse glorie and honour to the Lord. So endeth the seventh Chapter Canticles Chap 8. Vers 1 2 3 4 5 6. O that thou wert as my Brother that sucked the breasts of
my Mother when I should find thee without I would kisse thee yet I should not be dispised I would lead thee and bring thee into my Mothers house who would instruct me I would cause thee to drinke of spiced wine of the juyce of my Pomegranate His left hand should be under my head and his right hand should imbrace me I charge you O daughters of Jerusalem that ye stir not up nor awake my love untill he please Who is this that commeth up from the Wildernesse leaning upon her beloved I raised thee up under the Apple-tree there thy Mother brought thee forth there she brought thee forth that bare thee Set me as a Seale upon thine heart as a Seale upon thine Arme for love is strong as death jealosie is cruell as the Grave the coals thereof are coals of fire which hath a most vehement flame VVEE have had in this Song the condition and state of the Spouse which hath been variable and after diverse sorts as even now calling and crying out for her well-beloved Not long after we have her as it were set down and the Bridegroome calling upon her to arise and come away yea sometimes she is not onely set downe but also she is laid downe and asleep the Saints doe not continue alwayes alike but however they swarve for a time yet they returne and their end is commendable And therefore the Church is here even to the end of the Song declaring her faith and good affection towards Christ But to come to the words themselves of this Chapter First in generall the Spouse doth declare what a great desire she hath to be in his presence and to retaine him with her which ariseth from a vehement love whose heat cannot be quenched as she expresseth in the sequell of the Chapter Christ and the Spouse be of one family as Brothers and Sisters doe dwell together in familiarity each doth usually know where to find the other According to this she saith O that thou wert as my Brother that sucked the Breasts of my Mother when I should find thee without I would kisse thee yet I should not be dispised In this verse the Spouse declareth her earnest affection unto Christ wishing that she might continually enjoy him as a most faithfull friend We have in this verse First an exclamation or wish expressing her fervent desire O that thou wert as my Brother This wish is amplified by saying That sucked the breasts of my Mother Secondly the resolution of the Spouse in case she had obtained her desire in these words When I should find thee without I would kisse thee This also is amplified wherein she doth as it were set feare and shame a side by adding Yet I should not be ashamed O that thou wert as my Brother c. Some read the words thus O if some would give thee or who will give thee Such phrases are often used for formes of wishing in the Scripture as in Psal 14. 7. Who shall give Salvation to Israel That is O that the Salvation of Israel were come The Apostle alludes to this forme of speech when he saith Who shall deliver me from the body of this death Rom. 7. 24. It is an expression of an earnest wish or desire in the Spouse here wherein she doth declare her earnest desire of the brother-hood love and fellowship of Christ whereby she might manifest her love to him againe Her desire of him is that he would be to her As a Brother That is most faithfull friendly and loving See Gen. 13. 8. Psal 133. 1. Brother-hood signifies some neer conjunction and relation either by nature or by Covenant Zach. 11. 14. Such as are companions in like condition quality or action are called brethren Prov. 18. 9. Gen. 49. 5. Now Christ is not onely the Brother of the Spouse in respect of his humanity taking on him the same flesh and blood Heb. 2. 14. but also by that onenesse in fellowship and communion in the Spirit having one father one blessednesse and glory Thus Christ calls his Saints Brethren Heb. 2. 11 12. in respect of that spirituall union and fellowship between them It 's added That sucked the breasts of my Mother The Spouse is not contented onely to have Christ as a Brother but as a most naturall kind Brother because many times it falleth out that brethren are at great jarres through the neglect or forgetfullnesse of those brotherly bonds between them therefore the Spouse desireth that Christ may be a most naturall kind-hearted brother to her as one that sucked her Mother for betweene brethren of the same Mother the love and affections are the most ardent as is testified by Joseph in his affections toward his Brother Benjamin Gen. 43. 29 30. By the Mother here we may understand the heavenly Jerusalem which is above which the Apostle calls The Mother of us all Gal. 4. 26. To suck the breasts of this Mother is to partake and enjoy the sweet refreshing comforts of the Church or assembly of the first borne to be refreshed with the fatnesse and sweetnesse of Gods house towit the sweet consolations of the Spirit Isa 66. 10. 11. Now we must know that Christ and his people make but one body and is mystically called Christ 1 Cor. 12. 12. and therefore here where it is said that Christ doth suck these breasts it is meant of Saints or Christ in the Saints is refreshed and comforted Hence Observe First That the Spouse is very earnest and desirous of a neer brotherhood and communion with Christ O that thou wert as my Brother c. Nothing satisfies the Saints but fellowship with the Father and the Sonne nothing but a sweet communion with Christ in all his graces The Saints are onely delighted with his love and sweetnesse and continually desire in a most comfortable and familiar way to enjoy his divine presence Secondly Observe That Christ is refreshed in his Saints refreshments For as you heard before he and his Saints are one body and hence it is that when Saints are begotten unto God Christ is formed in them Gal. 4. 19. and as they are nourished by the sincere milke of the word so is Christ also nourished grows more more in stature and fullnesse For that which is properly the person of the Saint or the Saint-ship it selfe is part of Christ Christ is diffused into all his Saints and they all make but one compleat body and therefore as the body is said to suck the breasts of spirituall consolation Christ may also be said to suck those breasts for it is Christ in the Saints that is nourished so when the Saints encrease it is the increasings of the Lord and the growth of the Saints is the growth of Christ It followeth When I should find thee without I would kisse thee yet I should not be despised Here is the resolution of the Spouse When I finde thee or though I find thee in the streets that is in open and
under the apple-tree there thy mother brought thee forth there she brought thee forth that beare thee THE Church going about to declare the love she carried towards her head and husband Christ doth in this verse in the first part of it by way of demand speake of her selfe and the latter part taking upon her the person of Christ she sheweth what great favours and graces she had received from him There is nothing by the speech it selfe that discovers whether Christ or his Spouse uttered these words But the Hebrew text declareth it to be spoken by the Spouse because this clause I raised thee up c. And also this Thy mother conceived thee are spoken in the masculine gender as to a man and not as unto a woman and so wee take them for the words of the Spouse setting forth the vehement and ardent loves of hers unto Christ in respect of those many favours she had received from him In the words then shee setteth forth the vehemencie of her love First as it were by comparison saying Who is this that commeth up c. Secondly the place from which she ascended from the Wildernesse Thirdly The manner of her ascension leaning upon her beloved Fourthly the meanes of her ascension I raised thee up under an Apple-tree there thy Mother brought thee forth c. Who is this or who is she for so we may reade the words that commeth up c. some thinke that this speech implyeth the springing up of a new Church conducted by Christ through the Wildernesse of this world others understand it to be the speech of the daughters of Jerusalem admiring at the encrease of faith and grace in the Spouse but we may understand it of the Spouse her selfe admiring at her selfe being filled with grace and being cloathed with so many mercies by Christ as if she should say where is she to be found that hath shewed the like love to her welbeloved that I have shewed unto mine that hath taken such travaile and indured so many afflictions passed through so many perils to come to her beloved as I have done to come unto mine Hence Observe That the Saints do admire their own ascension unto Christ It is their glorie and Crowne it is their joy and boafting all the day but wee must also know that the boasting of the Saints is not from any thing of their owne they cannot so admire their own strength or parts as in the power and strength of Christ by which they are brought up unto him Now that then which the Saints doe so much admire is that shee should ascend up from the earth to live in Christ and that in the power and goodnesse of Christ Secondly The place from whence she ascended is mentioned From the Wildernesse The Wildernesse is sometimes taken for the people of this world out of which the people of God are called and chosen Ezek. 20. 35. John 15. 19. but wee may rather take it here for the former state of the Spouse in the state of sinne and ignorance under the bondage of the powers of darkenesse from which she escaped by Christ for the Wildernesse was a drie and thirsty land a land of drought and of the shadow of dearth Ezek. 19. 13. Jer. 2. 6. The Wildernesse is cloathed with no beautie whereby men should delight in it or desire to dwell there but it is rather a place of Dragons Foxes and Tigres and all wilde ravenous Beasts Hence Observe That the Saints ascend up to Christ out of a low darke desolate Wildernesse Their state is a Wildernesse condition desolate lost and forlorne till they ascend up unto Christ there be many dangers ina Wildernes so the soule is in a lost dangerous condition till it ascend unto Christ the true Canaan and Land of plenty and rest A man in a Wildernesse knows not which way he goes whither forward or backward no more doth the soule while it walks in the Wildernes of darknesse and confusion under the power of hell and death surely this must needs be a blessed ascension to ascend out of a desolate Wildernes unto Christ the true center and rest of the soule It followeth Leaning upon her beloved Here is set downe the manner of the Spouses ascension Leaning upon her beloved or adjoyning associating her selfe with her beloved The Spouse doth not use this speech onely to note her love towards Christ as it was the custome for men to leane upon them whom they best liked as appears 2 Kings 5. 18. but also to set out the strength and comfort she had from him without whom by reason of her owne weaknesse she had never beene able to get out of the Wildernesse Hence Observe That the Saints ascend up unto Christ by the assistance of divine power from Christ All the strength of the Spouse was in the power of Christ who upheld her and sustained her steps carrying her through all dangers and difficulties The Spouse is by Christ made perfect stablished strengthned and settled 1 Pet. 5. 10. This divine assistance was foretold by the Prophet in Gods dealing with the people of Israel when he put his holy Spirit in his people and led them through the deep as an horse in the wildernesse they stumbled not as a beast goeth downe into the valley the spirit of the Lord quietly led them so didst thou lead thy people to make thy selfe a glorious name Isa 63. 11. 13. 14. So here the Spouse acknowledgeth all her strength and stay to be from Christ and from the power of his might It followeth in the next verse I raised thee up under the Apple tree The Spouse is said sometimes to raise up Christ as in Psal 44. 24. Stir up why sleepest thou Lord And the Saints are said to stir up themselves and take hold of his strength in Isa 64. 7. but the Spouse being but the instrument of Gods power and goodnesse she doth as it were speake in the person of Christ and as Christ gives life to his people so his people are said to give life to him and raise him up as it were from sleep and from death This raising up was under the Apple-tree the tree of life and grace whose shadow and fruit had beene delightfull to her to which tree Christ himselfe was likened Chap. 2. 3. So that the Spouse is said to raise up Christ in his owne power under the Apple-tree towit under his shadow and fruit whereby she her selfe was comforted and refreshed Hence Observe That Christ is raised up by or in the Saints by his owne power Though the Saints are said to raise up Christ it 's under the Apple-tree it 's in Christs owne power so it is no more but Christs raising himselfe in the Saints Christ by the divine power raised himselfe out of the Grave so by that divine power he doth rise in the Saints by which power they are said to raise up Christ and therefore what Christ is said to doe unto the Saints
upon the Mountaine of spices HEre is the cocnclusion of the Song wherein the Spouse doth powre forth a vehement request or prayer unto her beloved for as she began this Song with a prayer so likewise doth she end it with prayer The Spouse making acceptance of the chcarge towit of preaching the Gospell committed unto her whereby she should procure many enemies therefore she desireth that Christ would not absent himselfe from her but that he would be alwayes ready toassist and comfort her Make hast my beloved In these words the Spouse desireth Christs neer approach unto her though the words seeme to insinuate as though the Spouse wished the removing of Christ especially as the words are rendered by some Flee my beloved but this expression doth rather intimate that Christ should depart from those low and earthly discoveries that he had appeared in and that he would manifest himselfe in a more glorious dispensation unto her And be like unto the Roe or the young Hart. To the end that the Spouse may the better expresse the speed or swiftnesse that she would have Christ to use in comming towards her she useth this double similitude for the swiftnesse of these creatures see that which is written Psal 18. 33. To which end tendeth the word young because they are far more Iusty and fresh then when they grow to greater years See more for this in Chap. 2. 9. 17. Vpon the Mountaines of Spices If we refer this as some doe to the Roe or young Hart then it meaneth most pleasant Hills or Mountaines abounding with all manner of pleasant Spices whither these Roes or young Harts flew for succour and reliefe But if we refer it to Christ as it seems most agreeable then it meaneth a most heavenly discovery of Christ that he would come in a more glorious appearance then formerly which appearance of his is expressed by those things that are of the greatest sweetnesse and delight to wit Mountaines of Spices In summe this is the meaning of this verse that the Spouse imbraceing Christs Commandement touching the publishing and spreading abroad of his name and knowing how hard a thing it is to performe such a duty as well by reason of the matter it selfe as also by reason of the great difficulties and dangers that accompany such an action doth earnestly desire Christs appearance in greater glory manifestation of his divine presence to lead her and guide her in the performance of such a duty Hence Observe That the Saints earnestly desire to be acted and carried forth by the assistance of Christs divine presence The Spouse here desireth that Christ would inable her to manifest his name by his hasty approach unto her in the glorious diseoveries of himselfe as upon the Mountaines of Spices and that he would more and more manifest his divine presence to her by which she might be affisted and carried forth of all difficulties whatsoever The Spouse earnestly desireth to see the King in his beauty and to sit upon the Throne of his glory And thus as the Song begun with a desire of the knsses of Christs mouth so she cocncludes also with a desire of his comming in glory Thus is the end of the Revelation The Spirit and the Bride even all that are faithfull say come and let him that heareth say come c. And Christ answers this request saying Surely I come quickly Amen even so come Lord Jesus Revel 22. 17. 20. So let the Lord come upon the Mountaine of Spices according to his good pleasure So Endeth this most excellent SONG OF SONGS A Table of the principle things contained in the foregoing Exposition A Absent CHrist is sometimes absent from his people pag. 398. When Christ is absent 1. the soule failes 570. 2. Is unqiet 399 Christ is never wholly absent from his Spouse 624 Christ is sought when absent 399. Admiration The glorie of the Saints is the admiration of the world 653. Accesse Saints have accesse to God through Christ 367 368. Affections Christ winneth the affetions of a Believer 8. 149 All a Believers affections are dedicated to Christ 78. Christs affections towards his people are 1. Large and hearty 483. 2. Sweet and tender 611. Saints affections towards Christ are 1. Exceeding worldly things 78 2. Inseparable 547 3. Active 567. 4. Inlarged 585. 5. Insatiable ibid. 6. Unsubduable 741. Affected Christ is affected with the least of his own graces in the Saints 486 487. Actions All Christ actions are glorious 608 609. Gracious affections produce gracious actions 567. Affection Affliction is incident to the godly 111 112 Saints rejoyee in affliction page 7 The afflictions of the Saints is sometimes the cause of stumbling to weake ones 111 Wee ought not to triumph over our Brethren in affliction 107 108. Wee ought not to be disheartned by the afflictions of the Saints 108 109 There is no such evill in affliction as to cause us to disdaine those that are under afflictions or to be afraid of them our selves 109 110. Christ is neerest his people in afflictions 113 114. Saints most prise Christ in afflictions 579. No affliction can silence the Spouse from praising her beloved 592. Afflict Those that afflict the Church most are such 1. As pretend holinesse 115. 2. As have a forme of godlinesse 122 Ascend Ascension Saints ascend to God by Christ 425. Saints admire their owne ascension to Christ 732. Saints ascend from a low condition to Christ 733. Saints ascend to Christ by a divine power 734. B Beauty The Churches beauty is 1. Inward 97. 2. Supernaturall 157. 3. Excellent 229 220. 448. 4. In Christs esteem 370. 643. 5. In all parts 450. in eyes hair teeth lips temples neck breast from 450 unto 468. 6. Perfect 474 475. 7. Desireable 669. 627. 8. Glorious 694 695. Christs beauty is 1. As a fountaine 237. 2. Commendable and glorious 238. 257 258. 3. Excellent above the World 279. 4. Rare beauty 595. Body All Saints make but one body 757. Beloved Christ is the Churches beloved in all estates 323. 279. C Cedars The Saints are compared to Cedars in eight paticulars 250 251. chastity The chastitie of the saints is very pleasing to Christ 233 234 235. Christs Spouse is chast 506. Children Multitudes of Children born unto Christ by the seed of the Word 243 244. The Church doth plentifully nourish her owne Children 679 701. Christ Christs excellency set forth by a Rose in five things 259 260 261 262 263. Christ compared to a Shepheard in that he doth 1. Feed his Church 129 130 131. 2. Refresh 132. 3. Guide 133. 4. Compassionate 134. Christ compared to Lilies in six things 271. Christ in his graces administred in the Gospell compared to oyntment in five things 40 41 42 43 44 45 46. Christ in his love compared to wine in six particulars 34 35. Christ is compared to an Apple-tree in five things 276. the most excellent things in nature are but types of Christ 40 41. Believers will
Hence observe That young and tender Christians must be fed with wholsome food Those that are weake are the most like to be turned out of the way and therefore should not be fed with superstitious ceremonies but with solid truth their feeding should not be only morall observation but divine Doctrine they are to be fed above the Tents of false Shepheards and be brought neer the Shepheards of Jesus Christ they must not be fed with the husks and hog-meat of the world but with heavenly Manna that comes down from heaven If those that are naturall know how to give good gifts to their children and will not feed them with scorpions and stones in stead of wholsome foode surely then Jesus Christ the great Shepheard of soules would not have his Saints fedde with the hard stones of the world or with the husks of mans invention but with pure and spirituall food Christ would not have his sheep put under the hands of Wolves to be fed but he would have them feed above such Shepheards Tents 4. From the phrase Tents observe That our estate and condition here is of no long continuance The Apostle calleth his abode in this world as the building of a Tabernacle referring to the Tabernacle in the Wildernesse which was removed from place to place so it is said of Christ John 1. that he came and dwelt or pitched his tent among us as one that was not long to continue So our life is but as a Shepheards tent now pitched down and by and by raised up now spread forth and anon folded up in a bundle now we are strong faire soone after weake and deformed Hence it is that Job saith man commeth up like a flower all glorious and faire and is cut downe he fleeth as a shadow and continueth not Job 13. 2. And again in Chap. 8. 9. For we are but of yesterday and know nothing because our dayes upon earth are a shadow Bildad stileth himselfe and his friend to be of yesterday to declare the shortnesse of their lives and therefore wee know nothing in comparison as if we had lived a long time for our dayes are like a shadow which is moveable and unconstant short and transitory And the Apostle telleth us we have no continuing City here The life of man from the beginning to the end is but a shadow a vapour a smoak as a blast of wind as passeth by and returneth not again such an uncertainty there is of the life of man that hee never stands at one stay but is continually subject to changes VERS 9 10 11. I have compared thee O my love to a company of horses in Pharaoh's Chariot Thy cheeks are comely with rowes of jewels thy necke with chains of gold Wee will make thee borders of gold with studs of silver CHrist having instructed his Church now entereth into an high commendations of her to the end hee might comfort her against her manifold temptations shee was possessed with blackness vers 5. shee wanted Christs presence vers 7. The first cure Christ giveth in the two first verses declaring how beautifull and glorious shee is in his sight even at present and that she far exceeds the chiefest Aegyptian horses of Pharaoh both for comely shape and honorable service and also that shee is gloriously adorned with the graces of his Spirit which are for their worth and beauty as so many precious borders of precious stones or chains of pearl The second cure is in vers 11. wherein Christ doth further declare what good shee shall afterward be possessed of namely a more plentifull effusion of his Spirit should be powred out upon her which shall adde to her former ornaments as it were pure gold beautified and curiously wrought with the silver specks of a new encrease of holinesse whereby shee shall shine more gloriously by the Brightnesse of his glory Now all these graces and excellent gifts which the Church is possessed of already and promised to receive of Christ hereafter are set forth by a comparison with Chariot-horses furnished with all complements beseeming King Solomon in the middest of all his royalty The words in the Originall run thus To the company of horses in the Chariots of Pharaoh I have compared thee O my Love In the words are two things considerable 1. The sweet Epithite Christ giveth unto his Church O my Love 2. The comparison by which hee sets her forth namely by the horses in Pharaoh's Chariot O my Love The word regneh translated love signifies a companion a familiar a fellow-friend it hath it's name in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pavit unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amious socius proximus of feeding together and so generally of society friendship and neighbour-hood of conversing together and so pertaking of each others good or evill This title Christ giveth to his Church often in this song in vers 15. and Chap. 2. 2. 10. 13. and Chap. 4. 1. 7. and 5. 2. and 6. 4. And this he doth to shew that the Church is the only object of his love All the beames of Christs love meet in the Church it is united to that and is not scattered to their objects Hence observe That the greatest out-goings of love and friendship from Christ is toward his Church Christ and his people feed together walk together and do sweetly converse together their hearts are knit one to another as the hearts of Jonathan and David Christ cannot content himselfe with his happinesse and glory untill he hath communicated of the same unto his Saints The generall love of Christ is scattered and branched out to all creatures in the world but his speciall his exceeding great and rich love is fastned only upon his Church Christ doth declare wherein hee hath manifested his love unto his Disciples saying I have called you friends for all things that I have heard of my Father I have made known unto you John 15 15. That is I have in a friendly manner revealed the secrets of my Fathers bosome unto you and declared unto you the mysteries of the Kingdom of Heaven which I should not have done if you had not been my friends Christs love to his people is 1. Infinite and unmeasurable beyond all imagination or comparison As the Father hath loved me so have I loved you saith Christ to his Disciples John 15. 9. Now who can understand with what love the Father hath loved the Sonne no more can we define and fully set out what is the love of Christ unto his Saints The Apostle indeed would have the Ephesians able to comprehend with all Saints the bredth and length the depth and height of the love of Christ but yet for all that he concludes that it passeth knowledge Eph. 3. 18 19. 2. A gracious love I will heal their backesliding I will love them freely saith the Lord Hos 14. 3. Wee haue nothing to invite Christ to love us but his love is free without the least desert at all 3.
is most true that God hath advanced Christ and set the crowne of glorie and dominion upon him Psal 8. Heb. 2. 9. but yet withall his Mother doth also after a sort set the Crowne of glorie upon his head Seeing the Spouse is the fullnesse of him that filleth all in all Ephes 1. 2. and the Church is said sometimes to be the Mother of Christ Rev 12. As for the Crowne it is a signe of victorie and dominion Psal 21. And when Christ fighteth with his enemies He hath on his head many crownes or diadems Revel 19. 11. 12. So when Christ ruleth over the Saints they by their submission doe put a Crowne upon his head acknowledging his power Hence Observe First That Christ is invested with a Crowne of soveraignty and power He is crowned with glorie and honour Psal 8. 5. The Father hath exalted him and put all things under his feet Heb. 2. and hath given all things into his hands John 3. 35. Secondly Observe That Christ is crowned with honour and dignitie by his Church As the Father hath honoured his Sonne by setting a Crowne upon his head and putting a Scepter into his hand so the Saints by submitting unto his Law and authority doe honour him also acknowledging all his dignitie that the Father hath put upon him Thus it is said of the Church of the Gentiles that they should be a Crowne in the hand of the Lord and a royall diadem in the hand of God Isa 62. 3. The Apostle calleth such as he had gained by the preaching of the Gospell his Crowne and glorie Phil. 4. 1. How much more may Christ himselfe account his Church which he hath purchased by his owne blood his crowne and glorie This Crowne is also made excellent from the circumstance of time In the day of his espousals c. This must needs be meant of the time when Christ was espoused to his Church even the day of the Covenant made betwixt Christ and his people Ezek. 16. 8. And the Lord saith unto Jerusalem I remember thee the kindnesse of thy youth the love of thine espousals when thou wentest after me in the Wildernesse Jer. 22. Hence Observe That the Saints are espoused unto Christ This is that which the Apostle tels the Corinthians when he saith For I have espoused you unto one Husband that I might present you as a chast Virgin to Christ 2 Cor. 11. 2. And the Lord saith I will betroth thee unto me c. Hos 2. 19. that is I will establish my Covenant of grace with thee to forgive thy sins and to take no notice of thy unworthinesse Now followeth the second circumstance of time And in the day of the gladnesse of his heart These words plainly intimate that Christ did not only marrie himselfe unto his Spouse but also that he did it freely with a gladsome spirit Hence Observe That the espousing of the Saints unto Christ is matter of great joy unto him Thus it is said in the Prophet As the Bridegroome rejoyceth over the Bride so shall thy God rejoyce over thee Isa 62. 5. So that looke with what kind imbracings and what great affection a bridegroome receiveth his Bride with the same and greater doth Christ receive his people So much for the third Chapter CANTICLES Chap. IIII. VERS 1 2 3 4 5. Behold thou art faire my love behold thou art faire thou hast Doves eyes within thy locks thy haire is as a flock of Goats that appeare from Mount Gilead Thy teeth are like a flock of sheep that are even shorn which come up from the washing whereof every one bare twins and none is barren among them Thy lips are like a thred of scarlet and thy speech is comely thy temples are like a peece of pomgranate within thy locks Thy neck is like the Tower of David builded for an armory whereon there hang a thousand bucklers all sheilds of mighty men Thy two breasts are like two young Roes that are twins which feed among the Lilies TO the end that the Church might well know and feele that her love towards Christ and her seeking after him was not lost as also she did not commend him in vaine all which things were largely handled in the former Chapter it pleaseth Jesus Christ the bridegroome and head of his Spouse in this Chapter to commend the excellency of his Church as in sundrie speciall parts of the same and also delareth his singular love to her againe and doth as it were assure her of the same This Chapter may be divided in two parts The First is a singular comendation that Christ giveth to the Church which beginneth at the first verse and so holdeth on to the 14. wherein also there are three parts First An excellent and singular description handled allegorically of the parts and Members of the Church he putting downe seven in number this is contained in the five first verses of the Chapter Secondly Christ professeth his great wonderfull love towards the Church making large promises and also descrbing notable wayes unto her vers 6 7 8 9. Thirdly Christ againe returneth to commend his Spouse with all those excellent graces that were so sweet delightfull and pleasurable in her from verse 10. to verse 14. The second part of the Chapter contains an excellent speech of the Church with Christs answer to the same verse 15 16 17. In the Churches speech there is First A commendation of her head Christ uers 15. Secondly A desire of all good things to flow downe from her head Christ unto her selfe acknowledging all her enjoyments to be from him vers 16. In Christs answer there is contained a promise of his most gracious acceptation of such fruits as his Spouse should yeild unto him VERS 1. Behold thou art faire my love behold thou art faire c. HEre beginneth Christs commendations of his Church and first he commendeth her beauty in generall in the words Behold thou art faire my love c. And afterwards he entereth into a particular commendation of her severall parts and members And 1. Of her Eyes vers 1. 2. Of her Haire vers 1. 3. Of her Teeth vers 2. 4. Of her Lips vers 3. 5. Of her Temples vers 3 6. Of her Necke vers 4. 7. Of her Breasts ver 5. Thus Christ enumerates and reckons up all the parts of the Church which sheweth what a pleasant harmony and specious consent of parts shee hath whereby shee is exceeding beautifull But first of the praise in generall Behold thou art faire my Love thou art faire When the Scripture doth prefix this word Behold to any sentence it noteth for the most part a thing to be wondered at as was noted in Chap. 1. 15. Faire or beautifull not onely in colour but in comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puliher elegans venustus decorus fuit proportion and elegancy such as draweth love and liking This is meant of the graces of the spirit and that spirituall beauty wherewith God
in Christ hath beautified his beloved Spouse My love or my fellow-friend my Companion so named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pavit comedit med of feeding together and so participating each of others good or evill This title Christ often giveth to his Spouse in this Song as in Chap. 1. 15. 2. 10. 5. 2. c. The doubling of the word by an usuall Hebraisme implyes that shee was exceeding beautifull and eminently glorious it doth not onely set forth the vehemency of Christs affection and love towards his Spouse but also the excellency of the Church it selfe in that Christ can as it were find no words sufficient to expresse the same her beauty being so great both outward and inward and also excellent in both respects This beauty and fairnesse of the Church hath been spoken of in Chap. 1. 15. therefore I shall speake but briefly of it onely something to the present occasion of repetition The Church was called forth in the former Chapter to behold her Kings Coronation and Nuptialls and here is prevented of an Objection which secretly might be made on her part The Objection is this Should I one that am so poore and unworthy come into the presence of such a stately King as Christ who was typified by Solomon in respect of his glory This Objection Christ takes away in saying Behold thou art faire my love Hence Observe That the Saints have a peerlesse beauty and purity communicated to them from Jesus Christ By the communication of this beauty and grace they are the Jerusalem spoken of in Revel 21. 2. which comes downe from God out of Heaven prepared as a Bride trimmed for her husband and is free with her Children Gal. 4. 26. into the communion whereof there can really enter no uncleane thing neither whatsoever worketh abhomination or lies Revel 21. 27. By this grace the Saints are Temples of the holy Spirit the Tabernacle of God with men The Spouse of Christ is faire and the fairest grace is a transcendent good all the excellency of civility and morality is nothing in comparison of it The Church is faire in her head Christ being his mysticall body and therefore is of a pure composition made holy and gracious by the spirit of grace It will be Objected How can this be spoken of the Church here on Earth in which condition even the best have great deformities I Answer The Lord looks upon his Church not onely as shee is but also as he meanes to make her hereafter even all glorious and beautifull Againe he looks on her not onely as shee is in her selfe but as shee is in himselfe that is washed and cleansed from all impurity and also decked with his glory Thus we have the praise in generall now it followeth to consider of the praises in particular We have the praises of the Church in particular by describing a peerlesse or matchlesse woman from the face to the breast part He mentioneth seaven particulars the Eyes Haire Teeth Lips Temples Neck and Breast The number of seaven is often the number of perfection as appears Rev. 5. 6. where Christ is likened to a Lamb with seaven hornes and seaven eyes which are the seaven spirits of Grd. Now by the seaven parts thus enumerated are meant the manifold and plentifull measure of graces bestowed on the Saints they being made partakers of all heavenly blessings in Christ as the Apostle saith Hence Observe That the Saints have a compleat and full supply of all grace and beauty from Christ This is that for which the Apostle giveth thanks in behalfe of the Corinthians namely that they were enriched by Christ and came behind in no gift 1 Cor. 1. 5. 7. We must know that all the Saints are knit together by one spirit and doe make but one mysticall body in Christ 1 Cor. 12. 13. So then as there be in the naturall body of a man diverse Members which according to their severall gifts have diverse functions and operations so the holy Spirit ascribeth the like to the mysticall body as the Apostle sheweth at large 1 Cor. 12. Secondly Observe That the Saints are beautifull in all parts Christ doth particularize every part giving praise to every member That beauty must needs be very rare and excellent which ariseth from the comelinesse of all parts If one part be comely and another deformed then there is no perfect beauty but the Church justified and sanctified in Christ is glorious in all parts Now followeth the particular parts The first and second particulars doe lye in the following part of this verse The first uttering the state of her Eyes the second shewing the condition of her Locks Thou hast Doves eyes within thy Locks c. Now the eyes of the Spouse are here commended by comparing them to the eyes of Doves which are chast full cleare beautifull to looke upon and the like Some understand by these eyes the Pastors and Teachers of the Church because they are to give light to the whole body through the Heavenly and pure doctrine and so it may be taken here for in the old Testament the Prophets were called Seers 1 Sam. 9. 9. but I rather take it in this place that the eyes are the faith of the Saints for by faith they looke up to the Lord and behold things invisible Heb. 11. 27. And they have by faith the eyes of their understanding opened to know what is the hope of their calling Ephes 1. 18. Hence Observe That the eye of faith is very chast simple and beautifull in the eyes of Christ The Apostle tells us it is impossible to please God without faith Heb. 11. 6. Therefore with the eye of faith he is much delighted By faith the soule seeth him who is invisible Heb. 11. 27. The eye of faith hath respect to the holy one of Israel Isa 17. 7. And it doth observe the wayes of the Lord according to that saying in Prov. 23. 26. My Sonne give me thine heart and let thine eyes observe my wayes Who would not be glad to cast up such an eye to the Lord as he may be delighted withall as with an eye that is simple chast and beautifull The next clause followeth Within thy Locks Some read it from within or through thy Locks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde niphil quod significat ligatus conjunctus Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per metaphoram atque id in pihel tantum de pilis eapitis barbae which are so called in the Hebrew of binding because womens locks are seemly and modestly bound up and covered The covering of women was a signe of their subjection to their Husbands 1 Cor. 11. It is also a signe of modesty and shamefastnesse Some would have the words signifie that the locks of Haire hang downe so as the eyes doe appeare from within them And others are of the mind that he saith Beside thy locks or as it were thy locks removed However we take it this is